Consciousness and language in philosophy. Expression in the language of social consciousness - the beginning

CONSCIOUSNESS AND SPEECH

Course work

Introduction

Chapter 1. Consciousness

1The concept and structure of consciousness

2Problems of the emergence of consciousness

Chapter 2

1 The concept of speech. Her types

2 Speech functions

3 Consciousness and speech

Conclusion

Bibliography

Introduction

The origin of consciousness and speech is associated with the transition of our ape-like ancestors from the appropriation of ready-made objects to labor, to the manufacture of artificial tools, to human forms of life and social relations growing on its basis. The transition to consciousness and speech represents the greatest qualitative leap in the development of the psyche.

New opportunities in the study of consciousness were discovered by L. S. Vygotsky, who developed the theory of the cultural and historical development of higher mental functions. He proceeded from the fact that in the transition from animals to man, the nature of the interaction of man with nature changes. One of the essential characteristics of this interaction is mediation, which is manifested in the use of tools. Since consciousness is a reflection of the world around man, his ideal being, the main difference from the psyche of animals lies in the use of special psychological tools - signs that rebuild the entire system of mental functions. Signs are carriers of certain meanings, which are a generalized reflection of reality. The structure of his consciousness will depend on how a person generalizes various contents. Thus, the characteristic of generalization processes is one of the essential features of consciousness. It should be noted that consciousness for L. S. Vygotsky acts primarily as a means of influencing oneself, as something that rebuilds the psyche and behavior of a person as a whole; the psychological tool does not change anything in the object. Thanks to the mastery of these tools, the mental processes of a person acquire an arbitrary character, which is manifested primarily in the phenomena of purposefulness.

The further development of the psychological concept of consciousness in Soviet psychology took the path of studying the mechanisms of its generation. A. N. Leontiev, S. L. Rubinshtein and others showed that consciousness is not only a theoretical, but also a practical relationship to being. It was studied how the real life activity of the subject generates consciousness, and then is rebuilt under its influence.

In recent years, in Russian psychology, the attention of researchers has been drawn to such a characteristic of consciousness as its sociality. A number of works show how specifically human features of the psyche grow out of the social existence of a person.

The provisions on the nature, mechanisms and structure of consciousness, developed in domestic psychology, create a real basis for studying the problem of the ontogenesis of consciousness.

The purpose of this course is to consider all aspects of the development of consciousness under the influence of speech and communication.

The object of study of our coursework is human consciousness.

The subject of the study is the features of the formation of consciousness, the process of establishing the influence of speech on the development of consciousness.

To achieve this goal, it is necessary to solve the following tasks:

Consider the definition of the concepts of "consciousness", "communication", "speech";

To characterize the processes and mechanisms of consciousness;

Reveal the patterns of development of consciousness and consider speech as a factor influencing its development.

The problem of consciousness, being the most important psychological problem, has invariably attracted the attention of researchers at all stages of the development of psychological science.

In this paper, we will try to outline the main stages in the development of human consciousness, briefly describe the factors influencing the development of human consciousness. We will rely on the arguments and research of various scientists, give specific life examples.

Chapter 1 Consciousness

1 The concept and structure of consciousness

Consciousness is a specifically human form of ideal reflection and spiritual assimilation of reality. Idealistic philosophy interprets consciousness as something that does not depend on the objective world and creates it.

Objective idealism (Plato, Hegel, and others) transforms consciousness into a divine, mysterious essence, divorced from both man and nature, seeing in it the fundamental principle of all that exists. Subjective idealism (Berkeley, Mach, and others) considers the consciousness of the individual, torn out of all social ties, as the only reality, and all objects as a set of ideas of an individual person. Materialism understands consciousness as a reflection of reality and connects it with the mechanisms of higher nervous activity.

The views of the pre-Marxist materialists were limited: they interpreted man as a natural, biological being, ignored his social nature, practical activity, turned consciousness into a passive contemplation of the world (Contemplation).

The specific features of the Marxist understanding of consciousness are as follows:

consciousness is social in nature. It arises, functions and develops as a component of the practical activity of a social person;

Man thinks with the help of the brain. The activity of the highly organized nervous system of the brain is a condition for the emergence and development of human consciousness;

consciousness is objective, i.e. directed towards life. To know, to master the subject, to reveal its essence - this is the meaning of consciousness;

consciousness includes not only a reflection of the objective world, but also a person's awareness of his mental activity (Self-Consciousness);

At the same time, consciousness is not reducible either to thinking or to acts of self-consciousness, but encompasses both the abstracting activity of thinking and productive imagination. In addition, consciousness includes intuition and human emotions, will, conscience, etc. consciousness is closely related to language. In it, it finds its material embodiment. Materialized in language, the products of the activity of consciousness can be passed on to subsequent generations. Language is only one of the forms of materialization of consciousness, it is also embodied in objects of culture - products of labor, works of art, etc.;

along with the theoretical reflection of reality, consciousness includes the value attitudes of the individual, his social orientations;

there are differences between ordinary consciousness (by which people are guided in everyday life) and scientific consciousness, between individual consciousness and social consciousness, expressing the interests of classes, groups, society as a whole. Forms of social consciousness - science, art, morality, etc. - irreducible to individual consciousness;

the function of consciousness is not only to correctly orient a person in the surrounding reality, but also to contribute to the transformation of the real world through the display.

So, consciousness is the totality, the focus of man's mental functions;

Sensations, concepts, perceptions, thinking form the core of consciousness. But they do not exhaust the entire structural completeness of consciousness: it also includes the act of attention as its necessary component. Properties of consciousness: universality - any phenomena can be reflected in consciousness; selectivity - consciousness chooses 1 element as its object; objectivity - reflects as it should; goal-setting - to think before thinking; activity; creation .

In a broad sense, the concept of the unconscious is a set of mental processes, operations and states that are not represented in the mind of the subject. In a number of psychological theories, the unconscious is a special sphere of the mental or a system of processes that are qualitatively different from the phenomena of consciousness. The term "unconscious" is also used to characterize individual and group behavior, the real goal, the consequences of which are not realized.

Freud plays an important role in the theory of the unconscious. In general terms, the human psyche is represented by Freud as split into two opposing spheres of the conscious and the unconscious, which are essential characteristics of the personality. But in Freud's personality structure, both of these spheres are not represented equally: he considered the unconscious to be the central component that makes up the essence of the human psyche, and the conscious - only a special instance that builds on top of the unconscious. According to Freud, the conscious is not the essence of the psyche, but only such a quality of it that "may or may not be attached to its other qualities."

Freud also subjects the unconscious itself to analytical dismemberment. Here Freud makes an important point about the existence of two forms of the unconscious. This is - firstly, the hidden, "latent" unconscious, i.e. something that has gone out of consciousness, but may later “emerge” in consciousness; secondly, it is the repressed unconscious, i.e. those mental formations that cannot become conscious because some powerful invisible force counteracts them.

2 The problem of the emergence of consciousness

As the organization of matter became more complex and life appeared on Earth, the simplest organisms, as well as plants, developed the ability to “respond” to the influence of the external environment and even assimilate (process) the products of this environment (for example, insectivorous plants). This form of reflection is called irritability. Irritability is characterized by a certain selectivity - the simplest organism, plant, animal adapts to the environment.

Many millions of years passed before the ability of sensation appeared, with the help of which a more highly organized living being, on the basis of the formed sense organs (hearing, sight, touch, etc.), acquired the ability to reflect individual properties of objects - color, shape, temperature, softness, humidity, etc. This became possible because animals have a special apparatus - the nervous system, which allows you to activate their relationship with the environment.

The highest form of reflection at the level of the animal kingdom is perception, which allows you to embrace the object in its integrity and completeness. The psyche, as a result of the interaction of the brain with the outside world, and mental activity allowed animals not only to adapt to the environment, but also, to a certain extent, to show internal activity in relation to it and even change the environment. The emergence of the psyche in animals means the emergence of non-material processes. Studies have shown that mental activity is based on unconditioned and conditioned reflexes of the brain. The chain of unconditioned reflexes is a biological prerequisite for the formation of instincts. The presence in highly organized animals of sensations, perceptions, impressions , experiences , the presence of an elementary (concrete, subject ) thinking is the basis for the emergence of human consciousness.

Consciousness is the highest form of reflection of the real world, peculiar only to people and a function of the brain associated with speech, which consists in a generalized and purposeful reflection of reality, in a preliminary mental construction of actions and anticipation of their results, in reasonable regulation and self-control of human behavior. The "core" of consciousness, the way of its existence is knowledge. Consciousness belongs to the subject, to the person, and not to the surrounding world. But the content of consciousness, the content of a person's thoughts is this world, one or another of its aspects, connections, laws. Therefore, consciousness can be characterized as a subjective image of the objective world.

Consciousness is, first of all, the awareness of the nearest sensually perceived environment and the awareness of a limited connection with other persons and things that are outside the individual who is beginning to become aware of himself; at the same time it is an awareness of nature.

Man differs from the animal in that with the transition to socio-historical existence, to work and to the forms of social life associated with them, all the main categories of man radically change.

Isolation in the human mind of the reflected reality as objective, on the other hand, highlights the inner world of a person, his experiences and the possibility of developing self-observation on this basis.

The reason underlying the humanization of human animal-like ancestors is the emergence of labor and the formation of human society on its basis. “Labor created man himself,” says Engels, “and his consciousness.”

The emergence and development of labor led to a change and humanization of the brain, the organs of its external activity and the sense organs. “First, work, and then, along with it, articulate speech, were the two most important stimuli, under the influence of which the brain of a monkey gradually turned into a human brain, which, for all its resemblance to a monkey, far exceeds in size and perfection,” writes Engels. The human hand was also able to achieve its perfection through labor.

Under the influence of labor and in connection with the development of the brain, the human senses improved. If we compare the maximum volumes of the skull of great apes and the skull of primitive man, it turns out that the brain of the latter exceeds the brain of the most highly developed modern species of monkeys by more than two times (600 cm3 and 1400 cm3).

The difference in the size of the brain of monkeys and man is even sharper if we compare its weight; the difference here is almost 4 times: the weight of the orangutan brain is 350 g, the human brain weighs 1400 g.

The human brain, in comparison with the brain of higher apes, has a much more complex, much more developed structure.

Already in Neanderthal man, as shown by casts made from the inner surface of the skull, new fields, not completely differentiated in anthropoid apes, are clearly distinguished in the cortex, which then reach their full development in modern man. Such, for example, are the fields designated (according to Brodman) by the numbers 44, 45, 46 - in the frontal lobe of the cortex, fields 39 and 40 - in its parietal lobe, 41 and 42 - in the temporal lobe.

The sense of touch became more precise, the human eye began to notice more than the eye of the most far-sighted bird. Hearing developed, which became able to perceive and distinguish the sounds of articulate human speech.

The development of the brain and sense organs had an inverse effect on labor and language, giving impetus to their further development.

All this led to a change in the anatomical and physiological characteristics of a person: an upright gait appeared, the formation of mobile and adapted to grip the upper limbs. This contributed to the ability to perform complex labor operations.

The emergence of labor was prepared by the entire previous course of development. A gradual transition to an upright gait, the rudiments of which are clearly observed even in the existing anthropoid apes, and in this connection the formation of especially mobile forelimbs adapted for grasping objects, more and more freed from the function of walking, which is explained by the way of life that animal ancestors led. man - all this created the physical prerequisites for the ability to perform complex labor operations.

Labor is a process that connects man with nature, the process of man's influence on nature. It is characterized by two interrelated features: the use and manufacture of tools, and it is also a joint labor activity. Therefore, a person enters into interaction not only with nature, but also in certain relationships with other people - members of this society. Through relationships with other people, a person also relates to nature itself.

The rudiments of tool activity in the form of the use of external means are also present in some animals, for example, the use of a stick in anthropoid apes. Their difference from humans cannot be reduced only to their external form or the fact that animals use their "tools" less often than primitive people. These external means of labor differ qualitatively from the true instruments of human labor. These differences can only be revealed by considering the activities in which they are included.

The "tool" activity of animals is not performed collectively and does not determine the relation of communication between the individuals who carry it out. Communication is never built on the basis of their production activities, does not depend on it and is not mediated by it.

Human labor is originally a social activity based on the cooperation of individuals, involving the division of labor functions. Labor connects the participants of labor activity among themselves, mediates their communication. This is of great importance for the development of the human psyche.

Already in the early stages of the development of human society, there is a division of the process of activity between its individual participants. For example, some are responsible for maintaining the fire and processing food on it, while others are responsible for obtaining this food.

Participants in a collective hunt are divided into pursuers of game and those who are waiting for it in a siege and attack. There is a decisive change in the structure of the activity of individuals, its participants.

Each team member is responsible for a specific area of activity. For example, the activity of a beater who participates in a collective primitive hunt is motivated by the need for food or clothing, which is provided for him by the skin of an animal. The result of the beater's activity is the frightening and direction of the herd towards other hunters hiding in ambush. On this, the activity of this hunter stops. The rest is done by other participants of the hunt. By itself, the frightening of the game does not and will not lead to the satisfaction of the needs of the beater, since his activity is aimed at a different result. It turns out that the subject of the action and the motive here do not coincide.

Processes, the subject and motive of which do not coincide, are called activities. The activity of the beater is hunting, and the frightening of game is his action.

The division of activity into actions is possible only under the conditions of a joint collective process of influencing nature. The product of this joint collective impact on nature leads to the satisfaction of the needs of both the individual and the entire primitive tribe. Separation of the object and motive of activity is the result of singling out individual operations from a complex multi-phase activity.

Separation of the subject of activity and its motives is possible only under conditions of a joint collective process of influencing nature. This is the result of the ongoing isolation from the complex and multi-phase, but unified activity of individual operations. These individual operations are transformed into an independent action for the individual, although in relation to the collective process they remain one of his private actions.

Due to the fact that hunting is a process consisting of several actions, the person who scares the game so that other members of this collective can catch it receives his share of the prey from their hands - part of the product of the joint labor activity. Therefore, the activity of other people forms the basis of the specific structure of the activity of the human individual. From this we can conclude that, in terms of the way it arises, the connection of the motive with the subject of action reflects not natural, but objective social connections. The actions of the beater are possible only if the relationship between the expected result of the action he committed and the end result of the entire hunting process - an ambush attack on a fleeing animal, its killing and consumption is reflected. This connection appears before a person in the form of real actions of other participants in labor. Their actions give meaning to the subject of the beater's action. Also, the actions of the beater justify the actions of hunters who lie in wait for game.

Together with the birth of an action, a reasonable meaning arises for a person of what his activity is aimed at. The activity of people is now separated for their consciousness from objects. Accordingly, nature itself stands out for them and appears in its relation to the needs of the collective, to their activities. Food is perceived as an object of a certain activity: search, hunting, cooking. Consequently, it can stand out not only due to certain needs, but also “theoretically”, can be kept in the mind and becomes an idea.

Chapter 2

1 The concept of speech. Her types

Speech opens the consciousness of another person in a peculiar way, making it accessible to multifaceted and subtlest nuanced influences. Being included in the process of real practical relations, the general activity of people, speech through a message (expression, impact) includes a person's consciousness in it. Thanks to speech, the consciousness of one person becomes a given for another.

The main function of consciousness is the awareness of being, its reflection. This function is performed by language and speech in a specific way: they reflect being, denoting it. Speech, like language, if we take them first in their unity, is a signifying reflection of being. But speech and language are both the same and different. They denote two different aspects of a single whole.

Speech is the activity of communication - expression, influence, communication - through language, speech is language in action. Speech, both one with language and different from it, is the unity of a certain activity - communication - and a certain content, which designates and, designating, reflects being. More precisely, speech is a form of existence of consciousness (thoughts, feelings, experiences) for another, serving as a means of communication with him, and a form of a generalized reflection of reality, or a form of existence of thinking [?6 ].

Speech, the word are a specific unity of sensory and semantic content. Every word has a semantic - semantic - content that makes up its meaning. The word denotes an object (its qualities, actions, etc.), which it generally reflects. The generalized reflection of the subject content constitutes the meaning of the word. But meaning is not a passive reflection of the object in itself as a "thing in itself", outside of practically effective relations between people. The meaning of a word, which generally reflects an object included in the real effective social relationships of people, is determined through the function of this object in the system of human activity. Formed in social activities, it is included in the process of communication between people. The meaning of a word is the cognitive attitude of human consciousness to an object, mediated by social relations between people.

Speech is a special, most perfect form of communication, peculiar only to man. This communication involves two parties - the speaker and the listener. The speaker chooses the words necessary to express his thoughts and connects them according to the rules of grammar, and pronounces them through the organs of speech. Hearing - perceives. Both should have the same rules and means of conveying thought [ ?2]. According to the multitude of its functions, speech is a polymorphic activity, i.e. in its various functional purposes is presented in different forms and types. In psychology, two forms of speech are mainly distinguished:

External;

Internal.

2. Functions of speech

Speech has a socio-historical nature. People have always lived and live collectively, in society. Public life and the collective work of people make it necessary to constantly communicate, establish contact with each other, influence each other. This communication is done through speech. Thanks to speech, people exchange thoughts and knowledge, talk about their feelings, experiences, intentions.

Communicating with each other, people use words and use the grammatical rules of a particular language. Language is a system of verbal signs, a means by which communication is carried out between people. Speech is the process of using language to communicate between people. Language and speech are inextricably linked, they represent a unity, which is expressed in the fact that historically the language of any nation was created and developed in the process of speech communication between people. The connection between language and speech is also expressed in the fact that language as an instrument of communication exists historically as long as people speak it. As soon as people stop using this or that language in speech communication, it becomes a dead language. Such a dead language has become, for example, Latin.

Cognition of the laws of the surrounding world, the mental development of a person is accomplished through the assimilation of knowledge developed by mankind in the process of socio-historical development and fixed with the help of language, with the help of written speech. Language in this sense is a means of consolidating and transmitting from generation to generation the achievements of human culture, science and art. Each person in the learning process assimilates the knowledge acquired by all mankind and accumulated historically [?7 ].

Thus, speech performs certain functions:

impact;

messages;

expressions;

designations.

The function of influence lies in the ability of a person through speech to induce people to certain actions or to refuse them. The function of influence in human speech is one of its primary, most basic functions. A person speaks in order to influence, if not directly on behavior, then on thoughts or feelings, on the consciousness of other people. Speech has a social purpose, it is a means of communication, and it performs this function in the first place, since it serves as a means of influence. And this function of influence in human speech is specific. The sounds made by animals as "expressive" ones also perform a signal function, but human speech, speech in the true sense of the word, is fundamentally different from those sound signals that animals make. The call made by a sentinel animal or the leader of a pack, herd, etc., can serve as a signal for other animals to take flight or attack. These signals are instinctive or conditioned reflex reactions in animals. An animal, uttering such a signal cry, does not emit it in order to notify others of impending danger, but because this cry breaks out of it in a certain situation. When other animals take flight at a given signal, they also do so not because they “understood” the signal, understood what it means, but because after such a cry the leader usually takes flight and the animal is in danger. situation; thus, a conditioned reflex connection was created between screaming and running; it's a connection between running and screaming, not what it stands for [?6 ].

The function of the message is to exchange information (thoughts) between people through words, phrases.

The function of expression lies in the fact that, on the one hand, thanks to speech, a person can more fully convey his feelings, experiences, relationships, and, on the other hand, the expressiveness of speech, its emotionality significantly expand the possibilities of communication. The expressive function in itself does not determine speech: speech is not identical with any expressive reaction. Speech exists only where there is semantics, a meaning that has a material carrier in the form of sound, gesture, visual image, etc. But in man the most expressive moments pass into semantics. Every speech speaks about something, i.e. has some object; any speech at the same time refers to someone - to a real or possible interlocutor or listener, and any speech at the same time expresses something - one or another attitude of the speaker to what he is talking about, and to those to whom he actually or mentally drawn. The core or outline of the semantic content of speech is what it means. But living speech usually expresses immeasurably more than it actually means. Thanks to the expressive moments contained in it, it very often goes beyond the limits of the abstract system of meanings. At the same time, the true concrete meaning of speech is revealed to a large extent through these expressive moments (intonation, stylistic, etc.). Genuine understanding of speech is achieved not only by knowing the verbal meaning of the words used in it; the most important role in it is played by the interpretation, the interpretation of these expressive moments, revealing that more or less secret inner meaning that the speaker puts into it. The emotional-expressive function of speech as such is fundamentally different from the involuntary and meaningless expressive reaction. The expressive function, being included in human speech, is rebuilt, entering into its semantic content. In this form, emotionality plays a significant role in human speech. It would be wrong to completely intellectualize speech, turning it only into an instrument of thinking. There are emotionally expressive moments in it that appear in rhythm, pauses, intonations, in voice modulations and other expressive, expressive moments that are always present to a greater or lesser extent in speech, especially in oral speech, affecting, however, in writing. speech - in the rhythm and arrangement of words; expressive moments of speech are further manifested in the stylistic features of speech, in various nuances and shades [?6 ].

The functions of expression and influence can be combined into a function of communication, which includes the means of expression and influence. As a means of expression, speech is combined with a number of expressive movements - with gestures, facial expressions. Animals also have sound as an expressive movement, but it becomes speech only when it ceases to accompany the affected state of a person and begins to designate it.

The designation function (significative) consists in the ability of a person through speech to give objects and phenomena of the surrounding reality names that are unique to them. The significative function distinguishes human speech from animal communication. A person's idea of an object or phenomenon is associated with a word. Mutual understanding in the process of communication is based, therefore, on the unity of the designation of objects and phenomena, perceiving and speaking [ ?4]. You can also highlight another function of speech - the function of generalization, which is associated with the fact that the word denotes not only a separate, given object, but also a whole group of similar objects and is always the bearer of their essential features.

2.3 Consciousness and speech

consciousness speech thinking communication

Studying human consciousness and emphasizing its connection with the activity in which it is not only manifested, but also formed, one cannot abstract from the fact that a person is a social being, his activity is a social activity and his consciousness is a social consciousness. Human consciousness is formed in the process of communication between people. The process of spiritual, conscious communication between people, taking place on the basis of joint practical activity, is carried out through speech. Therefore, the proposition about the social character of human consciousness receives concrete realization in the recognition of the unity of speech or language and consciousness. “Language,” wrote K. Marx, “is practical, existing for other people, and only and thus existing also for myself, real consciousness.” In close connection with the unity of consciousness and activity, the most essential fact for psychological research is thus the unity of consciousness and language.

To a large extent, thanks to speech, the individual consciousness of each person, not limited to personal experience, his own observations, through the medium of language is fed and enriched by the results of social experience; observation, and the knowledge of all men is, or can, through speech, become the property of everyone. At the same time, speech in a peculiar way opens the consciousness of another person for us, making it accessible to multifaceted and subtlest nuanced influences. Being included in the process of real practical relations, the general activity of people, speech through a message (expression, impact) includes a person's consciousness in it. Thanks to speech, the consciousness of one person becomes a given for another. The main function of consciousness is the awareness of being, its reflection. This function is performed by language and speech in a specific way: they reflect being, denoting it. Speech, like language, if we take them first in their unity, is a signifying reflection of being. But speech and language are both the same and different. They denote two different aspects of a single whole. Speech is the activity of communication - expression, influence, communication - through language; speech is language in action. Speech, both one with language and different from it, is the unity of a certain activity - communication - and a certain content, which designates and, designating, reflects being. More precisely, speech is a form of existence of consciousness (thoughts, feelings, experiences) for another, serving as a means of communication with him, and a form of a generalized reflection of reality, or a form of existence of thinking.

Speech is a language functioning in the context of individual consciousness. In accordance with this, the psychology of speech is distinguished from linguistics, which studies language; at the same time, the specific object of the psychology of speech is determined, in contrast to the psychology of thinking, feelings, etc., which are expressed in the form of speech. Generalized meanings fixed in the language, reflecting social experience, acquire in the context of individual consciousness in connection with the motives and goals that define speech as an act of the individual's activity, individual meaning or meaning, reflecting the speaker's personal attitude - not only his knowledge, but also his experiences in that their inseparable unity and interpenetration, in which they are given in the consciousness of the individual. Just as individual consciousness is different from social consciousness, psychology from ideology, so speech is different from language. At the same time, they are interconnected: just as individual consciousness is mediated by social consciousness, human psychology is mediated by ideology, so speech, and with it the speech thinking of an individual, are conditioned by language: only through the forms of social thinking deposited in the language can an individual formulate his own thought in his speech. Speech, the word are a specific unity of sensory and semantic content. Every word has a semantic - semantic - content that makes up its meaning. The word denotes an object (its qualities, actions, etc.), which it generally reflects. The generalized reflection of the subject content constitutes the meaning of the word. But meaning is not a passive reflection of the object in itself as a "thing in itself", outside of practically effective relations between people. The meaning of a word, which generally reflects an object included in the real effective social relationships of people, is determined through the function of this object in the system of human activity. Formed in social activities, it is included in the process of communication between people. The meaning of a word is the cognitive attitude of human consciousness to an object, mediated by social relations between people.

Thus, speech does not primarily display an object in itself outside of human relations, in order to then serve as a means of spiritual communication between people outside of real practical relations to objects of reality. The significance of the subject in real activity and words in the process of communication are presented in speech in unity and interpenetration. The carrier of meaning is always the sensory image given in perception or representation - auditory (sound), visual (graphic), etc. But the main thing in a word is its meaning, its semantic content. The material, sensual bearer of meaning is usually as if obscured and almost not realized; in the foreground is usually always the meaning of the word. Only in poetry does the sound of the word play a more significant role; but apart from this, only in exceptional cases, when, due to some special conditions, the word seems to be meaningless, its sensual carrier, its sound, comes to the fore in consciousness. Usually all our attention is focused on the semantic content of speech. Its sensory basis functions only as a carrier of this semantic content.

Proceeding from the correlation of meaning and sign, it can be conditionally said that the sensual carrier of meaning in a word performs the function of a sign in relation to the meaning, and the word, thus, is the unity of meaning and sign. However, only in a very relative and conditional sense can the sensible bearer of meaning be recognized as a sign of this meaning, because by a sign in the literal, precise sense they understand something that does not have its own internal meaning - some external sensible given, which turns into a conditional substitute or a label for something else. So, if we agree to mark in the margins of a book or manuscript with one cross the places that we need for one purpose, and with two crosses others that we want to highlight in connection with another work, then these crosses, used completely independently of any internal meaning cross, are in this case purely conventional signs. But in a word, between its sensual and semantic side, there is usually a much closer, inner connection. This connection appears already in the phoneme: the phoneme is not just a sound, but a sound is a semantic distinguisher, that is, a sound processed in a certain way in the system of a given language specifically as a carrier of a certain semantic, semantic content. In the historical formation and development of speech, for the most part, we have non-sounds, which are first presented as purely sensual givens and then we turn into signs of certain meanings; in fact, these sounds appear in speech as carriers of certain meanings. When the meaning of the word then changes and a new word is introduced to designate a new concept, usually even here we are not dealing with complete arbitrariness, with pure convention. For the most part, in these cases, we are dealing with the transfer and transformation of a meaning that has already been associated with a given form. Thus, even the external side of the word goes beyond the limits of the sign, due to the fact that the word has an internal meaning, with which its external sensory side is most closely connected in the course of the historical development of language. It is all the less possible - as is often done - to interpret the word as a whole as a conventional sign: the sign is arbitrarily established by us; the word has its own history, by virtue of which it lives a life independent of us.

This provision must be especially emphasized in all its fundamental significance, as opposed to the psychology of speech, which tries to reduce the word as a whole to the role of a conventional sign. rather than reflecting the subject. In this case, the internal connection in content is lost between the object and the word: the word as a sign and the object oppose each other as two essentially unrelated given entities that externally correlate with each other, since one purely conditionally turns into a substitute for the other; the connection between the word as a sign and the object that it designates inevitably acquires a purely conventional character, since the sign as such, having no internal meaning that reflects the object in its semantic content, is essentially objectively not connected with the object in any way. In reality, the meaning of the word - this is its own semantic content, which is a generalized reflection of the subject. Since the word is a reflection of the subject, an internal connection is established between the word and the subject in essence, according to the common content. That is why the word ceases to be only a sign, as it inevitably becomes when the meaning of the word is taken beyond its limits. The connection of a word with an object is not "real", pre-established by nature, but ideal; but it is not conventional, not conditional, but historical. A sign in the specific sense of the word is a conditional label, arbitrarily established by us; the word has its own history, a life independent of us, during which something can happen to it, which depends not on how we "agreed" to interpret it, but on the subject content in which the word includes us. The volume and conditions of functioning in the process of communication, communication and understanding are also different for a genuine word as a historical formation of a language and a conventional sign. The connection of a word with an object is the main and determining one for its meaning; but this connection is not direct, but indirect - through the generalized semantic content of the word - through a concept or image. A more or less significant role in the generalized semantic content of a word can be played - especially in poetic language - by a linguistic image, which cannot simply be identified with a visual given as such, since a linguistic image is always already a meaningful image, the structure of which is determined by relations that are essential for its meaning.

The meaning and subject correlation of a word, which in a number of theories are divided as two heterogeneous and opposed functions (denoting and nominative or nominative and demonstrative, indicative, etc.), are actually two links in a single process of the emergence and use of the meaning of a word: the subject relatedness of a word is carried out through its meaning; at the same time, an indication of the subject relatedness of a word is itself nothing more than the lowest or initial stage of revealing its meaning - not sufficiently generalized to be included in a relatively independent special conceptual context of some system of concepts and thus isolated from random connections in which the generalized content value in one case or another is given. In those cases when - at higher levels of generalization and abstraction - the meaning of words seems to be isolated from sensually given objectivity, it is again revealed in the derivative conceptual objectivity of a particular scientific field (scientific "subject" - arithmetic, algebra, geometry, etc.). etc.). As a result, the operation with concepts, the meanings of words, begins, as it were, to take place on two different planes or planes: on the one hand, in the conceptual plane, the definition of the meaning of a word by means of its relation to other concepts, and on the other hand, its assignment to objects of reality in order to its implementation and, at the same time, the qualifications of the relevant subjects. However, in essence, we are talking about two, although differentiable, but fundamentally ultimately homogeneous operations - the disclosure of meaning in an objective context - in one case, sensually represented reality, in the other - given indirectly in terms of conceptually formalized definitions. Only in the mystified conception of "objective idealism" do these two planes completely fall apart, and the concept is opposed to reality as a world of "ideal being" completely independent of it. In reality, in order to reveal the meaning, it is necessary first of all to establish its objective relatedness, and in order to establish the objective relatedness of the meaning, it is necessary to establish the conceptual content of the corresponding sensually given object. The meaning of each word in its conceptual definiteness is correlated with a certain context to which it essentially belongs. At the same time, there is always a complex of other possible contexts, limited by the meaning itself, in which the word can function according to its semantic content. In these new contexts, a word can acquire a new semantic content by adding additional semantic content associated with it, but going beyond its limits, over its meaning. This change in the meaning of a word by means of an add-on leads to the fact that the word acquires in a given context or situation a meaning different from its meaning. At the same time, the use of the word in different or changing contexts leads, in the end, to the fact that the new content is not only built on top of it, but is included in it and, transforming it, is fixed in it in such a way that it enters into the proper meaning of the word and retained by him outside of this context. So, in the process of using a word, its meaning is not only realized, but also modified either by the superstructure method, which leads to the formation around the invariant core of the meaning of a mobile, from case to case changing, semantic sphere of the meaning of the word in its given use, or by the method of transformation and new bookmarking of the meaning words, leading to a change in the meaning itself. In the general theory of speech, which we have thus briefly outlined, two propositions must be specially singled out in view of their great fundamental significance.

Speech, the word is not a conventional sign, its meaning is not outside of it; word, speech have a semantic, semantic content - a meaning that is a generalized denoting definition of its subject. The relationship of a word as a signifier to the object it designates is a cognitive relation. 2 The signifying reflection of an object in the meaning of a word, like reflection in general, is not a passive process. We cognize and realize reality by influencing it; we cognize the objective meaning that is formed in the word, influencing the object and revealing its function in the system of social activity. The word arises in communication and serves for communication.

On the basis of communicative relations between people, the cognitive function turns into a specific denoting function.

For a behaviorist, meaning comes down to the bare use of an object (meaning as a set of uses of an object, according to J. Watson) outside the awareness that generalizes it. For the introspectionist, the meaning of a word is reduced to an internal meaning, outside the uses of the object, outside its real function on an effective plane. In reality, the meaning of a word, on the one hand, is formed in the process of generalized awareness of its use, and on the other hand, by its generalized social significance, which is formed on the basis of social practice, the meaning regulates the use of an object in the actions of an individual. From these two provisions it follows that it would be fundamentally wrong to imagine that the meaning of the word first arises in the contemplative attitude of the individual consciousness to the object, and then it enters into circulation, starting to fulfill its function as a means of communication between people; first, a generalization is singled out in the meaning of the word, and then communication takes place on this basis. In reality, however, the word can serve as a generalization because it arises in active and conscious communication. Involving an object in an activity that is always really carried out in a person as a social activity, a person extracts from it a meaning that takes shape in a word that, arising in communication, serves to communicate.

The semantic nature of human speech determines the possibility of using it for conscious communication through the designation of one's thoughts and feelings for communicating them to another. This semantic, significative (denoting) function, necessary for communication, was formed in communication, more precisely, in the joint social activity of people, including their real, practical and ideal communication accomplished through speech, in the unity and interpenetration of one and the other.

The function of communication or message - the communicative function of speech - includes its functions as a means of expression and as a means of influence. The emotional function of speech belongs to its genetically primary functions. This can be concluded by the fact that in aphatic disorders it lasts the longest. When in aphasic diseases the genetically later and higher in its level "intellectual" speech is upset, the emotional components of speech, "emotional" speech (X. Jackson) is sometimes preserved. So, some patients are not able to say or even repeat the words of a song, but are able to sing it.

The expressive function in itself does not determine speech: speech is not identical with any expressive reaction. There is speech only where there is semantics, a meaning that has a material carrier in the form of a sound, gesture, visual image, etc. But in a person, the most expressive moments turn into semantics.

Every speech speaks of something, that is, it has some kind of object; any speech at the same time refers to someone - to a real or possible interlocutor or listener, and any speech at the same time expresses something - this or that attitude of the speaker to what he is talking about, and to those to whom he actually or mentally drawn. The core or outline of the semantic content of speech is what it means. But living speech usually expresses immeasurably more than it actually means. Thanks to the expressive moments contained in it, it very often goes beyond the limits of the abstract system of meanings. At the same time, the true concrete meaning of speech is revealed to a large extent through these expressive moments (intonation, stylistic, etc.). Genuine understanding of speech is achieved not only by knowing the verbal meaning of the words used in it; the most important role in it is played by the interpretation, the interpretation of these expressive moments, revealing that more or less secret inner meaning that the speaker puts into it. Speech as a means of expression is included in the totality of expressive movements - along with gesture, facial expressions, etc. Sound as an expressive movement is also found in animals. In different situations, under different conditions, animals make sounds, each of which is more or less uniformly associated with a particular situation. Each cry is an expression of a certain affective state (anger, hunger, etc.). These instinctive expressive movements of animals are not yet speech - even in those cases when the cries emitted by the animal convey its excitement to others: the animal only infects others with its emotional excitement, and does not report it. They lack a denoting function.

As long as a cry is only an expressive movement that accompanies an affective-emotional state, for someone who has established and realized the connection that exists between them, it can become a sign, a sign of the presence of this state. But a sound becomes a speech, a word only when it ceases only to accompany the corresponding affective state of the subject, but begins to designate it. The emotionally-expressive function of speech as such is fundamentally different from the involuntary and meaningless expressive reaction. The expressive function, being included in human speech, is rebuilt, entering into its semantic content. In this form, emotionality plays a significant role in human speech.

It would be wrong to completely intellectualize speech, turning it only into an instrument of thinking. It has emotionally expressive moments that appear in rhythm, pauses, intonations, in voice modulations and other expressive, expressive moments that are always present to a greater or lesser extent in speech, especially in oral speech, affecting, however, in writing. speech - in the rhythm and arrangement of words; expressive moments of speech are further manifested in the stylistic features of speech, in various nuances and shades. Living human speech is not only a "pure" form of abstract thinking; it is not limited to a collection of values. It usually expresses the emotional attitude of a person to what he is talking about, and often to the one to whom he is addressing. It can even be said that the more expressive the speech, the more it is speech, and not just the language, because the more expressive the speech, the more the speaker, his face, himself appears in it.

Being a means of expression, speech is also a means of influence. The function of influence in human speech is one of its primary, most basic functions. A person speaks in order to influence, if not directly on behavior, then on thoughts or feelings, on the consciousness of other people. Speech has a social purpose, it is a means of communication, and it performs this function in the first place, since it serves as a means of influence. And this function of influence in human speech is specific. Human speech, speech in the true sense of the word, is fundamentally different from the sounds that animals make. The call made by a sentinel animal or the leader of a pack, herd, etc., can serve as a signal for other animals to take flight or attack. These signals are instinctive or conditioned reflex reactions in animals. An animal, uttering such a signal cry, does not emit it in order to notify others of impending danger, but because this cry breaks out of it in a certain situation. When other animals take flight at a given signal, they also do so not because they “understood” the signal, understood what it means, but because after such a cry the leader usually takes flight and the animal is in danger. situation; thus, a conditioned reflex connection was created between screaming and running; it is a connection between running and screaming, not what it stands for.

The signal mimics of animals may result in one or another reaction of other animals; but the means of conscious behavior, with the help of which the subject is able to exert an influence corresponding to the goal set by him, can only be speech, which means something, has a certain meaning. In order to be included in speech, the signal function of expressive movements must be reorganized on a semantic basis; an involuntary signal must acquire a conscious meaning. Speech in the true sense of the word is a means of conscious influence and communication, carried out on the basis of the semantic content of speech - this is the specificity of speech in the true sense of the word. Not a single scientist has been able to ascertain the presence of such a significative connection in any animal. All attempts by N. Kellogg and R. Yerks to teach speech to monkeys ended in complete failure. The designation function is absent in animals.

In his experiments, V. Koehler, having given buckets of paints and brushes to monkeys, created the most favorable conditions for revealing in animals the ability to create an image of an object. Monkeys painted the surrounding objects with great pleasure, they smeared all the walls, but not once, with the most careful observation, Koehler managed to ascertain that the animals considered the products of their daubing as an image, as signs of something else. They did not have a pictorial drawing; sign function was missing. In his study, L. Butan stated that three different cries of the gibbon corresponded to different hunger intensity, and not to different types of food that was given to the monkey. The same cry was used at a certain degree of hunger, whatever food was given to the gibbon, and different cries at different degrees of hunger and the same food. Each cry was, therefore, an expression of the same affective state, and not a designation of objective circumstances or items.

So, in a person's speech, it is possible to single out various functions by psychological analysis, but they are not aspects external to each other; they are included in the unity within which they determine and mediate each other. Thus, speech performs its message function on the basis of its semantic, semantic, denoting function. But not to a lesser, but to an even greater extent and vice versa - the semantic function of designation is formed on the basis of the communicative function of speech. Essentially social life, communication gives the cry a function of meaning. Expressive movement from emotional discharge can become speech, acquire meaning only because the subject notices the effect that it has on others. The child first makes a cry because he is hungry, and then uses it to be fed. Sound first performs the functions of designation objectively, serving as a signal for another. It is only due to the fact that he performs this function in relation to another that he is realized by us in his significance, acquires significance for us. Initially reflected in the mind of another person, speech acquires meaning for ourselves. So in the future - from the use of the word we establish more and more precisely its meaning, at first little realized, according to the meaning in which it is understood by others. Understanding is one of the constituent moments of speech. The emergence of speech outside of society is impossible, speech is a social product; intended for communication, it arises in communication. Moreover, the social purpose of speech determines not only its genesis; it is also reflected in the internal, semantic content of speech. The two main functions of speech - communicative and significative, due to which speech is a means of communication and a form of existence of thought, consciousness, are formed one through the other and function one in the other. The social nature of speech as a means of communication and its denoting character are inextricably linked. In speech, in unity and internal interpenetration, the social nature of man and his inherent consciousness are represented. Any real concrete speech or utterance of a person is a certain specific activity or action of him, which proceed from certain motives and pursue a certain goal. In the context of these motives and goals of the speaker, the objective meaning or meaning of his statement acquires a new meaning: behind the objective content of what the speaker said, stands what he had in mind, what he wanted to express - to make one feel, or understand, what Why did he say all this? The subject text turns out to be provided with more or less rich and expressive subtext. The personal context thus formed determines the meaning of speech as the utterance of a given person. Based on its objective meaning, this personal meaning of speech can either converge or diverge from it, depending on the goals and motives of the speaker and their relationship to the content of his speech. Speech should usually solve some more or less conscious task of the speaker and be an action that has some effect on those to whom it is addressed, although sometimes speech is actually more or less a process, the course of which is involuntarily determined by not quite conscious motives. . In order for speech to become a fully conscious action, it is necessary first of all that the speaker clearly realize the task that his speech must solve, that is, first of all, its main goal. However, understanding the task that speech must solve implies not only awareness of the goal, but also taking into account the conditions in which this goal must be realized. These conditions are determined by the nature of the subject in question and the characteristics of the audience to which it is addressed. Only when the goal and conditions are taken into account in their correlation does a person know what and how to say to him, and can build his speech as a conscious action that can solve the problem that the speaker has set for himself.

Conclusion

Based on the results of this course work, we can draw the following conclusions:

Consciousness is the highest form of reflection of the real world, peculiar only to man. Consciousness is associated with articulate speech, logical generalizations, abstract concepts.

Consciousness is a function of the most complex material, physiological system - the human brain.

The "core" of consciousness, the way of its existence is knowledge.

The formation of consciousness is associated with the emergence of labor. ... Labor, says Engels, created man himself The need for labor in the process of communication caused the appearance of language. Man differs from animals in the presence of language as a system of codes denoting objects and their relations, with the help of which objects are introduced into known systems or categories. This system of codes leads to the formation of abstract thinking, to the formation of "categorical" thinking. Labor and language had a decisive influence on the formation of human consciousness.

Conscious experience plays a big role in determining our attitude towards action.

Consciousness has a multicomponent structure, but, nevertheless, it is a single whole.

Consciousness has the ability to influence the reality surrounding it. It is active.

Human consciousness is not something permanent. In the course of historical development, individual mental processes can be restructured. Therefore, consciousness must be considered in its change and development, in its essential dependence on the way of life of people, which is determined by the existing social relations and the place that a given person occupies in these relations.

The emergence of consciousness outside of society is impossible. The main condition for the emergence and development of consciousness is the appropriate level of biological organization, the presence of a social environment and collective work.

Language and speech are not the same. Speech is a secondary formation of language. This is the way the language is used. To a large extent, thanks to speech, the individual consciousness of each person, not limited to personal experience, his own observations, through the medium of language is fed and enriched by the results of social experience; observation, and the knowledge of all men is, or can, through speech, become the property of everyone.

In recent years, psychologists have paid increased attention to the problem of consciousness. The main progress in this area has been achieved through the study of psychological processes occurring in the absence of consciousness. One example is the "blind spot" that occurs in the visual field when the occipital cortex is damaged, when people can still unconsciously recognize visual objects. Such unconscious processes are constantly present in our lives when, for example, we retrieve information from memory without noticing it. Another common example of unconscious processes are automatisms. These phenomena proved that consciousness acts as a monitor that allows us to rise above habitual, patterned movements, to correct our actions in accordance with changed circumstances.

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Human consciousness is organically connected with language as a way of being. Animals have the first signal system, on the basis of which they form conditioned reflexes. In humans, in addition to the first signaling system, it develops second signaling system speech, language, a specifically human system of communication, communication, information transfer. In comparison with the sound and gestural ability of animals to transmit information, a distinctive feature of the language is that the processing of signs (for example, the speed of reading, speech, writing, etc.) is not inherited, but acquired in the process of human socialization. As a way of existence of consciousness, speech is in a complex functional relationship with it. They do not exist without each other: consciousness reflects reality, and language designates and expresses the essential in this reflection. The language combines the ideal basis (information) and the way it is transmitted through material carrier. The development of consciousness, the enrichment of its information saturation develops speech, but, on the other hand, the development of speech as an improving way of existence of consciousness develops consciousness. Language affects the style of thinking, its manner, techniques and methods.

Language is more conservative than consciousness: the same linguistic shell, word, concept can express different content of thought, which hinders its development, gives it some coercion. Improving his language, a person improves his consciousness, and, conversely, neglecting the operation of linguistic symbols, using a limited vocabulary, we conserve thinking, limiting it to the available intellect.

There are different types of speech: oral, written and internal. The thought process is always carried out through one or another type of speech, even if this speech does not find direct, sensually observable expression. Complex neurophysiological processes of mutually coordinated activity of the brain and speech apparatus work here. Each nerve impulse entering the speech apparatus from the brain reproduces in it a concept adequate to the signal or a corresponding series of concepts. It is concepts that are the primary elements of speech, and since concepts are formed as a result of certain generalizations, then thinking, consciousness is always a process of generalized reflection of reality. That is, thinking is always conceptual and this is what fundamentally differs from earlier forms of reflection, including complex psychological forms. It is language as a way of existence of consciousness, as "the direct reality of thought" that characterizes the special quality of consciousness as the highest form of reflection of reality, irreducible to its pre-conscious forms.

But the information circulating at the level of consciousness functions not only with the help of oral or written speech, i.e. natural language. Consciousness also realizes itself in other sign systems, in various artificial and symbolic languages (musical, mathematical, Esperanto, cybernetic, dances, colors, gestures, etc.).

Signs – these are material objects, processes and actions that play the role of a “substitute” for real things and phenomena. They are used to acquire, store, transform and transfer information . A sign system can be called a human language if it satisfies the following requirements:

It must have semantics and grammar, contain meaningful elements and rules for their meaningful connection;

It must constantly develop, and not only under the influence of improving human activity, but also as a result of self-development, i.e. expand consciousness according to certain rules on the basis of finite semantic units to create an unlimited number of informative messages;

Messages formed in one language or another should not depend on the presence of the designated objects.

Sign systems have arisen and are developing as a special material form in which thinking is carried out and information processes are fixed in social life, for example, in science and technology.

Natural language is the most common sign system. Among non-linguistic signs, there are: signs-copies; signs-signs; signs-signals; signs-symbols. At the present level of development of consciousness, systems of signs of artificial languages have become widespread: code systems, formulas, diagrams, diagrams, etc. At the same time, any sign has meaning and meaning only in one system or another.

The special intensification and information density of the modern development of society not only gives rise to new languages and sign systems, but also the sciences about them. In the last century, a new scientific discipline has been formed on the principles of the structure and functioning of sign systems - semiotics.

The emergence of a scientific direction - informatics. But, in any case, the system of concepts of natural language, which has been formed for millions of years, remains the key measure of the existence of consciousness.

Concepts not only denote phenomena, but also express the idea of objectively existing objects, their connections and relationships. The word and the bearer of our knowledge about the world, and the "intermediary" between the thought and the subject. Hence, specifying the special role of language in consciousness and its relative independence, we can single out a number of basic functions of language.

1. denoting. By its content, the word is always connected with the subject. Only in the presence of this connection can it serve as a means of coordinating actions in the process of cognition and practice. It is with the help of words that ideal images are differentiated, concepts are formed. There is a possibility of abstraction from specific things, their properties and relations by operating with concepts, words. The word, in fact, "replaces" the object in the mind.

2. Cumulative. Language makes it possible to "abbreviate", "condensed" ideal reproduction of reality, as well as storage, transmission and practical use of the information contained in it. The word in a compressed form reflects the essential in the phenomenon. In this generalizing function, language acts as an accumulator of knowledge and consolidates (materializes) the social memory of mankind.

3. Communicative. In this function, language acts as a means of communication between people. Information can only be used by society in the form of a language (natural or artificial). The communicative function of language in the history of society has changed qualitatively twice, and in each case this led to a more effective consolidation of social experience, activation of activity and material and spiritual culture. The first such qualitative leap was the invention of writing. The second is taking place before our eyes on the basis of the rapid development of computer technology, informatics, and cybernetics.

4. Expressive. Everything reflected in the mind of a person by means of language is, to one degree or another, connected with his interests and needs. Hence, inevitably, his certain emotional-sensual attitude to the surrounding phenomena, which is impossible to express otherwise than with the help of language.

5. Interactive.. This function is connected with the fact that with the help of language a person always refers to himself or to another person, and explicitly or implicitly in his speech there is a question, proposal, request, complaint, order, threat, etc., that is, speech always has a certain effect on the listener, encourages one or another action.

Language is the most common way for the social functioning of consciousness. The signs of the second signaling system can also be used by animals, but the sounds and gestures denoting various phenomena and states and used by animals to transmit information to their relatives do not form a language in the true sense of the word. Taking into account the fact that a person is surrounded by things and phenomena, as a rule, created or transformed by him, they can also be considered as certain signs or thoughts that act as an objectified form of ideal being.

So the world of man is the world meanings, often hidden from a person and inaccessible to his direct perception. The task of consciousness is to reveal meanings, to reveal the content and meaning of signs coming from the outside world, to turn them into a meaningful, informational image. As a result of this process, a person's thought ceases to be his subjective, individual property and begins to live according to his own laws, acquires relative independence. Describing the relative independence of consciousness, it should be noted: 1) Consciousness does not develop as a mirror image of the material world, it is a transformed reflection that includes all previous experience. 2) Consciousness, existing through concepts, goes beyond concrete sensory images. Within the framework of consciousness, reflection passes from sensations and perceptions to concepts, judgments and conclusions, which are characterized by creative reflection, analysis and synthesis of sensually given material. 3) The relative independence of consciousness is also manifested in the fact that it reveals a certain conservatism in relation to the developing social practice. First, consciousness in materialized ideal forms (monuments of literature, architecture, art) keeps the memory of the spiritual culture of past generations. Secondly, certain representations, beliefs, ideological and ethical predilections, etc., that no longer correspond to the changed reality, find consolidation, reproduction and storage in the mind. On the other hand, especially in scientific thinking, consciousness is able to anticipate and anticipate real events, to form fundamentally new combinations of reality interconnections based on creativity, which mobilize human activity and are realized in it.

A comparative analysis of the qualitative characteristics of human consciousness and the psyche of animals confirms the thesis about the socio-historical, socially transformative nature of consciousness and language, both in the genetic and functional aspects. Human consciousness can neither arise nor function outside of society. Cases known to science of the discovery of human cubs, by chance isolated from society and "brought up" in the environment of animals, testify to the impossibility of forming consciousness outside of society, outside of communication and the exchange of social information.

Thus, the system within which consciousness arises and develops is the practical activity of people aimed at transforming reality. In order to regulate relations between people in the course of work and in other types of interaction, it was necessary to use means created by people themselves, not given to them by nature: traditions and customs, norms-imperatives and norms-taboos, forms of social inheritance and family regulation, expressed with the help of language. Thus, people create a "second nature", a special social environment of life - the means of production, social relations, spiritual culture. The experience of this creative activity is reflected in consciousness, causing its consistent development along with the historical enrichment of this experience itself.

Since people carry out their activities together, each new generation assimilates the ideas, concepts, views, etc. that have already developed in society. It is with the advent of consciousness that humanity acquires a means of consolidating and developing its historical and individual experience, while in animals the species experience is transmitted hereditarily, and individual experience is lost for subsequent generations. Consciousness is thus a universal, necessary and universal way of organizing and expressing a person's relationship to the world, to another person and to himself.

Consciousness not only historically arises as a social phenomenon, but also becomes possible only as a product of joint labor activity. The interweaving of the actions of each individual person into joint collective activity at each historical stage in the development of society leads to the fact that the consciousness of the individual acquires a transpersonal, supraindividual character. Formed public consciousness- a set of ideas, concepts, teachings, massive psychological processes that have their own logic of functioning and development, different from individual consciousness.

Language is a means of expressing the ideal. Language signs are different from images. Signs convey the meaning of things and phenomena of reality, acting as their peculiar denominators. More than 3000 languages are known on the planet + artificial languages of science: mathematical and chemical formulas; charts; artistic-figurative language of art; signal system; facial expressions, etc. The essence of language is revealed in its dual function: to serve as a means of communication and an instrument of thinking. Speech is an activity, the very process of communication, the exchange of thoughts, feelings, etc., a cat. done through language. Language is a system of meaningful, meaningful forms. Through the language of thought, the emotions of individuals are transformed from their personal property into the public wealth of the whole society, i.e. language plays the role of a mechanism of social heredity. What does it mean to perceive and understand the expressed thought? The listener feels and perceives the material appearance of words in their connection, and is aware of what they express - thoughts. And this consciousness depends on the level of culture of the listener. Consciousness and language form a unity: in their existence they presuppose each other, just as an internal, logically formed ideal content presupposes its external material form. Language is a direct activity of consciousness. Consciousness is not only revealed, but also formed with the help of language. Through the language there is a transition from perceptions and ideas to concepts, the process of operating with concepts takes place. Language and consciousness are one. In this unity, the determining side is consciousness: being a reflection of reality, it “sculpts” forms and dictates the laws of its linguistic existence. But unity is not identity: consciousness reflects reality, and language designates it and expresses it in thought. Speech is not thinking. Language and consciousness form a contradictory unity. Language affects consciousness (the styles of thinking of different peoples differ). But it also influences in the sense that it gives thought a certain coercion, directs its movement along the channels of linguistic forms. But not everything can be expressed in language. The secrets of the human soul cannot be expressed in ordinary language. This requires poetry, music, art, and other non-rational forms of manifestation of human consciousness. The following functions of the language can be distinguished: 1) nominative (the ability of the language to designate the world of things and processes); 2) cognitive (helps to participate in the cognitive process); 3) communicative (means of communication).

18. Public consciousness: concept, structure, patterns of development.

Consciousness exists not only as something belonging to a given subject, but also in the form of forms of social consciousness, fixed by means of language. For example, a system of scientific knowledge exists independently of the subjective ideas of individual individuals. Historically developed knowledge thus acquires a relatively independent character. Social consciousness exists above the individual in the system of material and spiritual culture, in the forms of social consciousness, in language, in science, philosophy, art creation, i.e. in the spiritual life of society. There is a constant interaction between individual and social consciousness. Public consciousness exists in historically established and changeable forms. They are: political and legal views; morality; the science; religion; art; philosophy. Each of them, being a reflection of social life, has its own specifics and plays a certain role in social life and the development of society. Public consciousness is the views of people in their totality on natural phenomena and social reality, expressed in the natural and artificial language created by society, creations of spiritual culture, norms and views of social groups and humanity as a whole. Public consciousness constitutes the spiritual culture of society and humanity. These are not only ideas, but also society's ideas about the world as a whole, including about itself. Social consciousness arose simultaneously and in unity with social being, because. society could not only arise and develop without it, but also could not exist for a single day. Consciousness as a reflection and as an active creative activity is the unity of two inseparable sides of one and the same process; in its influence on being, it can both evaluate it, predict it, and transform it through the practical activity of people. Therefore, the public consciousness of the era can not only reflect being, but actively contribute to its restructuring. Consciousness can both distort being and delay its development. In the structure of social consciousness, one should also distinguish between its levels in the form of ordinary and theoretical consciousness, as well as their components - social psychology and ideology. Ordinary consciousness- awareness of the daily needs of people, it does not penetrate into the essence of things and includes the entire amount of empirical knowledge. theoretical consciousness realized in the form of scientific ideas, theories, laws. Ordinary and theoretical consciousness are closely interconnected, the boundaries between them are changing: ideas that have arisen as purely theoretical can be used on a mass scale after some time, thereby becoming everyday. Social psychology is a mass one that directly reflects the social conditions of people's lives. Ideology - a system of views, ideas, reflecting the socio-economic conditions of people's lives and expressing the fundamental interests of certain social groups. Within the social consciousness, spontaneous interactions take place between all levels and forms, which are amenable to influence and can change.

19. Cognition as a philosophical problem. Concepts of substantiation of knowledge in the history of philosophy and modern epistemological teachings.

The problem of cognition is one of the philosophical problems, it is the central problem in any philosophical doctrine. The section of knowledge in philosophy is called epistemology. From the middle of the XIX century. in English-speaking countries, the concept of epistemology is used. The problem of cognition is considered both from the sensationalist and rationalist positions. The sensationalist direction is associated with the development of the concept of empirical, experimental knowledge (Bacon, Hobbes, Locke). Rationalistic - associated with the development of the role and significance of reason in the knowledge of the world (Descartes, Spinoza, Leibniz, Hegel). Bacon recognized the need for observation and experience to gain knowledge. But experience can give true knowledge only when the consciousness is free from false "ghosts". “Ghosts of the kind” - errors arising from the fact that a person judges nature by analogy with the life of people; “ghosts of the cave” are errors of an individual nature, depending on the upbringing, tastes, habits of individuals; “ghosts of the market” - the habit of using current ideas and opinions in judging the world without a critical attitude towards them; "ghosts of the theater" are associated with blind faith in authorities. Descartes put reason in the first place, reducing the role of experience to a simple verification of intelligence data. He assumed the presence in the human mind of innate ideas that largely determine the results of cognition. Another direction in the late 19th and early 20th centuries. became irrational (Schopenhauer, Nietzsche, Kierkegaard). Schopenhauer reduced the role of the mind at the expense of emotions and challenged the very concept of the mind as a field of conscious activity of human consciousness, introducing unconsciously irrational moments (intuition) into it. In an attempt to answer the question of the knowability of the world, there are 3 directions: optimism, skepticism and agnosticism. Agnosticism - does not recognize either the ability of a person to know the world, or the knowability of the world itself, or it admits a limited possibility of knowledge. Optimism - optimistically looks at the present and future knowledge. According to optimists, the world is cognizable, and man has limitless possibilities of cognition. Skepticism - everything in the world is fleeting, the truth expresses our knowledge about the phenomena of the world only at the moment, and what was considered true yesterday is recognized as a delusion today. The subjective-idealistic trend drew attention to the active role of the subject in cognition, pointing out that there is no object without a subject. Objective-idealistic direction - the process of consciousness is associated with faith and is often seen as a divine revelation of the mysteries of being. Questions related to the process of cognition become relevant in modern times. At this time, European philosophy develops all areas of knowledge, which are associated primarily with science, with practical application. The fundamental difference between the knowledge of the New Age: 1) explores natural processes, the "machine of the world"; 2) applies other research methods - experimental; 3) focuses on practice, improvement of production processes. Thanks to this, a new kind of knowledge is being formed - objective, essential, largely due to the fact that human subjectivism is overcome. Philosophy, in the process of studying the process of cognition, gradually came to the following conclusions: 1) cognition is the result of an active transformation of an object by a person; 2) practice is the basis of knowledge; 3) the problems of practical activity remain the most important factor determining the direction of scientific research; 4) paradigms are formed that determine the direction of scientific research; 5) science becomes the main type of knowledge. That. one can visually trace the progressive development of knowledge from the sensory to the scientific in the historical process of the development of society.

20. The structure of the cognitive process. Subject and object of knowledge.

The process of cognition is a subject-object process. The subject of knowledge is the bearer of consciousness - man. The subject is never only epistemological: it is a living person with all her passions, interests, character traits, willpower or lack of will, etc. If the subject is the scientific community, then it has its own characteristics: interpersonal relations, contradictions, common goals, unity of action, etc. Often, the subject of cognition is understood as a kind of impersonal logical cluster of intellectual activity. Scientific knowledge presupposes not only the conscious relation of the subject to the object, but also to himself, his activity, i.e. awareness of the conditions, techniques, norms and methods of research activity. The object in relation to the subject is not just a reality, but a more or less known reality, i.e. one that has become a fact of consciousness. The subject does not exist without the object and vice versa. By the object of knowledge they mean real fragments of being that are being investigated. The subject of knowledge is the specific aspects to which the point of the searching thought is directed. Man is the creator of history, he creates the necessary conditions for his existence. => The object of socio-historical knowledge is not only known, but also created by people. Before becoming an object, it must first be created, formed. That. in social cognition, a person deals with the results of his own activity, and hence with himself as a practically acting being. Being the subject of cognition, it turns out to be at the same time its object. The subject structure of activity is the interaction of means with the subject of activity and its transformation into a product through the implementation of certain operations. The subject structure includes the subject of activity, carrying out purposeful actions and using certain means of activity for these purposes. On the one hand, the means can be presented as artificial organs of human activity, on the other hand, they can be considered as natural objects that interact with other objects. Activities are always governed by certain values and goals. Value answers the question “what is the purpose of this or that activity”. The goal answers the question “what should be obtained in the activity”. A person can act both as a subject and as an object of practical action. Science is focused on a subject objective study of reality. The process of scientific knowledge is determined not only by the characteristics of the object under study, but also by numerous factors of a sociocultural nature. Science in human activity singles out only its objective structure, and examines everything only through the prism of this structure. Science also studies the subjective structure of activity, but as a special object. Thus, science can study everything in the human world, but from a special perspective and from a special point of view.

21. Specificity and basic forms of sensory knowledge.

Sensory cognition is a reflection of facts using forms of sensory cognition (sensations, perceptions, representations). Sensation is based on the bodily organization of a person. The body is the window of consciousness to the outside world. The bodily structure of a person differs significantly from the bodily structure of animals: the ability to walk upright, the brain, the structure of the organs of smell, touch, taste, vision. The development of the sense organs is the result of the evolution of the organic world, on the other hand, of social development. A person can develop in himself the sharpness of feelings of sensation. Sensation - the simplest sensory images that reflect in the mind individual qualities, properties, aspects of material objects and phenomena, colors, smells, tastes, sounds. Sensations are the result of the interaction of the external world and the human senses, processed in the cerebral cortex, the reproduction of individual aspects of the subject. There is practically no time interval between the act of an object affecting the sense organs and the appearance of an image. On the basis of sensations, a more complex form of sensory cognition arises - perception. Perception is a holistic image of an object, a reflection of the totality of its sides, arising from a direct impact on the senses. Memory, thinking, experience are involved in the appearance of perception. The image tends not to coincide with the object, but only to correspond to it. As a result of sensation and perception, a subjective image of the objective world arises. Performance - the ability to store sensory images and reproduce them again. The role of sensory reflection is enormous. The sense organs are the only channel that connects a person with the outside world. Representations are images of those objects that acted on the human senses and are restored according to the connections preserved in the brain. Representations are a sensual image of a previously perceived object, or an image created by the creative activity of thinking. Relies on memory and imagination. Memory is a property of the nervous system associated with the ability to store and reproduce information about the past. Imagination - the ability to create images that were not previously perceived (dreams, daydreams, dreams). Sensations, perception, representations are subjective images of the objective world. They are colorful and varied. Sensual cognition is the first and necessary step of any cognition, but it does not make it possible to understand the inner essence of an object or phenomenon. Essence does not lie on the surface and therefore cannot be perceived through the senses. Sensations and perceptions are the beginning of conscious reflection. That. sensory cognition is the interaction of an individual subject with the world of things.

22. Specificity and forms of rational knowledge.

Rational knowledge is the interaction of the subject with the object, which is carried out with the help of concepts, judgments, and conclusions. Rational knowledge (discursive) is based on the analysis of this material, which is given to us by the senses. Sensory cognition does not give us the opportunity to understand the essence of objects - this is the task of rational, discursive cognition, abstract thinking, which exists due to language. Concepts are the result of a generalization of objects of a certain class according to the totality of distinctive features. The formation of a concept is a complex dialectical process, including comparison (mental comparison of one object with another, identification of similarities and differences between them) and generalization (mental association of homogeneous objects on the basis of their common, most significant features, abstraction from minor ones). Concepts express not only objects, but also their properties and relations between them (each science has its own conceptual apparatus). Judgment: includes concepts, but is not reduced to them, is a special form of thinking. This is the form of thinking through which the presence or absence of any connections and relationships between objects is revealed. Judgment is a form of thought in which something is affirmed or denied through the connection of concepts. In any judgment, the object of thought is distinguished, and the object of the judgment is what is said about the subject. Any judgment can have one of two values: true or false. On the basis of concepts and judgments, inferences are formed - reasoning, during which new judgments are logically deduced. Inference - contains judgments and concepts in its composition, but is not reduced to them, but also implies their certain connection. It is a form of thinking through which new knowledge is derived from known knowledge. The significance of inferences lies in the fact that they not only link our knowledge into more or less complex, relatively complete mental structures, but also enrich and strengthen this knowledge. Together with concepts, judgments and conclusions, the limitations of sensory knowledge are overcome. Inferences are indispensable where the sense organs are powerless in comprehending the causes and conditions for the emergence of any object, in understanding its essence, forms of existence, and the laws of its development. With the help of abstract thinking, a person acquires the ability to deny the general in objects, to reflect the essential in objects, as well as the ability to design based on the knowledge of the essence. Rationalism is reflection, logical construction, irrationalism is intuition.

23. Ways to comprehend reality: everyday knowledge, myth, religion, artistic knowledge, philosophy, science.

Truth as a process is a movement of thought from incomplete, approximately correct knowledge to more and more complete and accurate knowledge, or from relative truth to absolute truth. Relative truth characterizes the incompleteness, approximateness of our knowledge, their limitations at this stage of the development of knowledge. These are truths that need to be clarified, supplemented, deepened, concretized, and further developed. Absolute truth concentrates in itself that which is unconditional, cannot be refuted or clarified in the future, which constitutes the elements of unshakable knowledge in the total volume of relative knowledge. "Eternal" truths are peculiar variations of absolute truth, i.e. firmly established, precisely fixed, unquestionable facts. Attempts to recognize the existence of only relative truths are called relativism. The desire to operate only with absolute truths has absorbed dogmatism, which does not take into account the specific conditions of the place, time, and the effect of the provisions put forward. The most important characteristic of truth is the unity of the objective and the subjective in it. Truth is objective in its content and subjective in its form of expression. Scientific conclusions made independently by different scientists have a specific expression in each specific case. However, the objectivity of truth emphasizes the fact that it expresses such knowledge, the content of which does not depend on man. Truth is characterized by such a property as concreteness. It reflects an object or some aspect of it under certain conditions of place and time. Truth outside the circumstances of time and space does not exist. Truth is always specific. Taking as true something that actually does not correspond to reality is a delusion. This is an unintentional discrepancy between our understanding of an object and the object itself. Misconceptions lead away from the truth, hinder its comprehension, but on the other hand, they often contribute to the creation of problem situations => the further development of science. A lie is a deliberate distortion of reality, the purpose of which is deception. A lie is not able to grow into truth, to serve its achievement. Criteria of Truth. Adherents of rationalism considered thinking itself to be the criterion of truth (Spinoza, Descartes, Leibniz). Kant: there can be no universal material criterion of truth, the very existence of such a criterion is contradictory. But he recognizes the formal-logical criterion of truth. Solovyov: the moral aspect is central in establishing the truth, its criterion involves conscientious work of thinking. Verifiability - (XX century neo-positivists) the process of establishing the truth as a result of their empirical verification. The study of the role of practice as a criterion of truth is observed in Marxism. In order to compare the existing image with the object itself, it is necessary to practically influence it, in case of detection of changes that we predicted, we can consider the original representations to be true. The formal-logical criterion of truth presupposes compliance with the requirements of internal consistency, completeness and interdependence of axioms.

N. I. Lobanova

LANGUAGE AND CONSCIOUSNESS: THE PROBLEM OF RELATIONSHIP

(AN EXPERIENCE OF ANALYSIS OF THE PHILOSOPHY OF LANGUAGE W. VON HUMBOLDT)

The author explores the question of the relationship between consciousness and language. The author comes to the conclusion that it is necessary to study these relationships in order to better study the relation of thinking to language, as well as the influence of language on consciousness (thinking), and vice versa.

Key words: consciousness, language, thinking, attitude, subject, object, being.

LANGUAGE AND CONSCIOUSNESS: PROBLEMS OF CORRELATION (AN ANALYSIS OF HUMBOLDTIAN PHILOSOPHY OF LANGUAGE)

The issue of the correlation of consciousness and language is discussed. It is argued that the research of these interconnections will highlight the relationship of thinking and language as well as the influence of consciousness on language and thinking, and vice versa.

Keywords: consciousness, language, thinking, relationship, subject, object, being.

The problem of the relationship between language and consciousness, language and thinking has always been at the center of psychological and philosophical research. This is not accidental, since the study of this issue allows not only to clarify the nature of consciousness itself and language as unique phenomena that determine everything human in a person, but also allows us to trace the development of a person, the process of the formation of his consciousness and self-consciousness, not only in the evolutionary social, but also on an individual and personal level. Consciousness and language are the two most important components of the human personality, which can be revealed only through the knowledge of each other, since one determines the development and existence of the other. And all theories of language in one way or another shed light on the development of consciousness, the formation of which occurs in language and thanks to language, due to which it is possible to trace the formation of human consciousness and, in particular, the most important component of its structure - self-consciousness. Among modern researchers (such as N. N. Avdeeva,

L. I. Bozhovich, A. K. Bolotova, I. V. Boyazitova, L. N. Galiguzova, M. V. Galizo, V. V. Davydov, I. T. Dimitrov, O. A. Kaba- check, M. I. Lisina, T. D. Martsinkovsky, M. V. Matyunina, G. I. Moreva, T. S. Mikhalchik, V. S. Mukhina, L. F. Obukhova, N. S. Pantina, A. V. Petrovsky, A. I. Silvestru, T. I. Feshchenko, A. G. Chesnokova, D. B. Elkonin, S. G. Yakobson and others), there was a point of view according to which self-consciousness first begins to manifest at 2.5-3 years, which is reflected in the language in the replacement of his name with the pronoun "I". So, L. I. Bozhovich wrote: “By the end of the second year, calling oneself by name is replaced by the personal pronoun “I”. The "I" system is the central formation that emerges towards the end of early childhood. The kid learns to separate himself from the adult, begins to treat himself as an independent "I", that is, he has the initial forms of self-consciousness.

W. Humboldt, J. Grimm, H. Plesner, M. Buber, J.-P. Sartre, A. A. Potebnya and others. W. Humboldt believed that “language begins

immediately simultaneously with the first act of reflection, when a person awakens from the darkness of passions, where the object is absorbed by the subject, to self-consciousness - here the word arises, as well as the first impulse of a person to suddenly stop, look around and decide. Based on this remark, the generally accepted judgment, widespread both in psychology and in everyday life, that the child’s self-consciousness awakens for the first time at 3 years old, when he first pronounces the pronoun “I”, is hasty and insufficiently substantiated, since self-consciousness awakens, following the thought of Humboldt, for the first time with the first articulate sounds, with the first words (at 7-8 months) "mother", "dad". And the first word spoken by a child arises as a result of the subjective work of thinking on the perception of objects. This first "word is an imprint not of the object in itself, but of its image created by this object in our soul" (cf. I. Kant's theory of the division of objects into phenomena and things-in-themselves). It should be noted that the connection between Humboldt and Kant is not accidental, because if we adhere to the point of view opposite to Kant, that we perceive objects as they really are, and not as they seem to us, then the meaning of language is reduced to the role of a simple tool, means communication that does not have a reciprocal connection with thinking. However, since everything is just the opposite, then language appears to us as a "special world", connecting the "world of external phenomena" and "the inner world of man". Then the understanding of the role of language changes significantly and our attention should be shifted from the instrumental use of language to knowing the “essence and mode of manifestation of things” in language (with the help of language - as they are expressed in it), “and not just on them ( meaning not only things, but also language

ka. - N. L.) flat utilitarian and practical meaning ". The first word of the child is not just a designation of the object that he sees or the need for which he feels, it is the beginning of the formation of his own worldview, contained in the word he said, since "the subjective is inevitably mixed with any objective perception" . The word is impossible without the action of the subject (it is a set of relations between the objective and the subjective), and the action of the subject in itself is evidence of the awakening of consciousness (self-consciousness) and is impossible without it.

When a child pronounces a sound corresponding to the object that he designates, then this, according to Humboldt, is evidence that he considers the object "different from himself", and just when the child pronounces the first word, a distinction occurs between himself and the environment. peace and the formation of an emerging self-consciousness.

The first word is an act not only of speaking, but also of simultaneous understanding of what is being said, which means that the first words are the result of the first attempt to reflect on the objects of the surrounding world (the action of which he will then transfer to himself), the first evidence of awakening self-consciousness.

Humboldt based his theory on the belief that man is predisposed "to the creation of consciousness and language", which are closely interconnected and realized in (through) each other: "Language is as ancient as consciousness" . If language is “practical, real consciousness”, then, accordingly, by studying it, we can also explore human consciousness. This means that the first word of the child speaks not only of the development of language ability in him, but also of the development of an emerging (that is, already existing

in its initial forms) of consciousness, which is carried out through language.

If, following I. Kant and W. Humboldt, we assume that a person can cognize something only from himself, that is, acting on an object (on a cognizable object) as a subject, and any naming of an object is at the same time a process of its cognition, then the child's first word is at the same time the first cognitive act of the consciousness of the acting subject. The first words of the child are the result of the process of “internal perception and creativity”, “from which it becomes completely obvious that objective truth (the correspondence of the word to the object called. - N. L.) stems from the fullness of the forces of the subjectively individual” (in this case, the child as a subject language situation - N. L).

Studying the influence of language on thinking, we can say that just as language is caused by thinking, so thinking develops through language. It is precisely the reverse effect of language on thinking that can explain the emergence of the first words in a child, as a result of the awakened language ability, which, acting in the child, prompts him through the naming of objects to distinguish between the objective and the subjective, the world around him and himself as an individual, which finds its expression in pronunciation pronouns "I". By the age of three, the act of shaping the child's personal self-consciousness, which is a product of the development of his linguistic self-consciousness and its influence (interaction) on thinking, receives a distinct expression.

The “mystery of the emergence” of language in a child (his first words) is connected with the mystery of the separation into the objective and the subjective, the world around him and himself, and at the same time with the knowledge of himself as part of this world, in which (respectively, in me, if I part of this world) subjective and objective are reunited and

are separated only by the act of my reflection, my self-consciousness.

Since “language as a law determines the functions of a person’s mental power, therefore, the first word already presupposes the existence of the entire language” and the thought process in a child that precedes his direct speech activity, as L. S. Vygotsky proved, highlighting this function as a separate "preverbal stage" of the development of thinking.

From the theory of W. Humboldt it follows that the word has three components: meaning, sound and their synthesis, which can only be born by an act of reflection (either about itself or about some object), which, in turn, is impossible without the participation self-awareness. Then the first word of the child tells us not only about the presence of consciousness in him, but, first of all, about the ongoing work of linguistic self-consciousness (which awakens along with the activation of the child’s language ability), during which the formation of personal self-consciousness takes place, which by the age of 3 receives grammatical design, which is confirmed by the pronoun "I", which the child begins to pronounce at about three years of age. It is no coincidence that the formation of a person is associated precisely with this pronoun, because the language realizes its beingness (its attitude to being and thinking) in grammar. Humboldt, using the example of the study of the Mayan and Yaruro languages (the people who lived on Casanari and in the lower reaches of the Orinoco), proved that "the language has a special form of the pronoun, with which the concept of being is constantly and exclusively associated" . Thus, the named languages “have a pronoun (the pronoun “I”), which, when used independently, replaces the verb to be” . Evidence of the connection of the pronoun “I” with being is the fact that by the age of three, a child begins to replace a proper name in the 3rd person with a

value of the 1st person. He begins to speak instead of “Petya wants” - “I want” (but before saying “Petya wants”, the child needs to realize that Petya is him). Humboldt warned that this should not be regarded as "a purely grammatical substitution of a name for a pronoun". This “substitutes, then, for a deeper linguistic inclination. The original, of course, is the personality of the speaker himself, who is in constant contact with nature. The immediate predecessor of W. Humboldt, J. Grimm, on whose works he relied, even believed that at the beginning, before all names, pronouns arose: “The pronoun, contrary to its name, not only replaces the name, but stands at the origins of any name.” A child who has the rudimentary thinking ability already says "I". He corroborated his observations with the Yajurveda: "The primordial being says 'I am I' and the person we are addressing now says it is I." Thus, this fact marks the beginning of a new stage in the formation of the child's consciousness, the transition from linguistic self-consciousness directly to personal.

According to Humboldt, language is "the great means of transforming the subjective into the objective." Following the reverse logic, we can say that the objective (speech) testifies to the presence of the subjective, with which it is associated, that is, to the child's thinking as a manifestation of the formation of his consciousness. A person can carry out the process of cognition of objective reality only “in his own way of cognition and perception, therefore, only in a subjective way”, i.e., any word that names a cognizable object speaks of the subjective work of thinking done, on the basis of which the development of consciousness takes place ( self-consciousness) of the child.

The most important thing in a language, according to Humboldt (in fact, what makes it a language), "is not confusion, but a clear distinction between thing and form, object and relationship." According to this, the language itself, by virtue of its structure, contributes to the division in thinking of the categories of subjective and objective, which will subsequently affect both the formation of speech activity and the formation of the child’s self-consciousness, because in his speech activity the work of the spirit is manifested, which through the first articulate sounds testify to the beginning of the formation of this division. It should be noted here that it is precisely the articulate sound that distinguishes a person from an animal, since it expresses not just an intention or need, but, above all, the specific meaning of what is pronounced, since it is “a conscious action of the soul that creates it”, which once again indicates the action of consciousness in the process of pronouncing the first words of the child.

In general, all misunderstandings regarding the awakening of a child's self-consciousness stem from the fact that psychology has developed an erroneous understanding of what a word and language as a whole are. In order to understand how the child’s consciousness actually develops, we need to find out what language and the word are, since consciousness develops through the interaction of speech and thinking, which “is carried out in the word, and is not expressed only in it”, according to L. S. Vygotsky. Therefore, when we understand what a word (language in general) is, we learn how language and thinking are interconnected, then we will be able to understand how the child's consciousness develops. As Humboldt writes, “we should feel less and less inclined to interpret languages as arbitrary signs and, penetrating deep into spiritual life, we will find in the originality of their structure a means of studying and knowing the truth, as well as a form of formation of consciousness and character” .

If language is imagined as a sign inanimate system that does not have an independent meaning, as is customary in psychology (“Language is a system of signs that serves as a means of human communication, thinking. The language of words is a socio-psychological phenomenon, socially necessary and historically conditioned ”), then, of course, that concept of the development of the child’s consciousness, which is now accepted in psychology, necessarily follows from this. However, if we understand language as the work of the spirit that constantly generates it, as “an organ that forms a thought”, then the modern concept of correlating the development of thinking and speech of a child needs to be revised. As for the “socio-psychological, socially necessary and historically conditioned”, then all this is secondary, external in relation to the true essence of the language, which is precisely expressed, finds its material embodiment in the socio-psychological, historical organization of man and society . The interpretation of language as a "system of signs", according to Humboldt, "is true only up to certain limits, but does not correspond to the truth beyond its limits, becoming dominant, kills all spirituality and expels all vitality" . The attitude to language as a sign system is also transferred to the word as a unit of language. So, it is widely believed that the word is only a designation, a sign of the subject. If this is so, then, of course, there is no work of consciousness, no reflection on objects in the first word of the child (as a rule, not related to him, but naming an object close to him). It occurs only with the utterance of the pronoun "I" at the age of three. But, as Humboldt noted, a word is a sign only “to the extent that it is used instead of a thing or a concept. However, according to the method of construction and action

viyu is a special and independent essence, individuality. If so, then the word combines two principles: subjective and objective. The objective is the object itself, which it names, and the subjective is understanding, the representation of a person (the subject of a linguistic situation) about an object that arises from a synthetic connection of sound and meaning, “the activity of the sense organs” “with the internal process of the activity of the spirit”. Then the first word appears before us as the result of the child's subjective internal process of "spiritual activity" (thinking). No wonder children at an early age are very prone to word creation, but this is not just an attempt to designate an object with one word or another. The “act of word creation” of a child is “part of a single process of language creation”, through which we can trace the process of personality creation, since language creation corresponds to the “development of thinking as a whole”.

The language itself constitutes the “inner, intellectual side of the language”: ideas fill the language with meaning, and sounds fill it with meaning. This intellectual side of the language is based on the independent work of the spirit and, combined with the sound form, forms a synthesis. Such a conjugation of the ideal and the material, arising as a result of this interaction, is the essence of the language. However, it is a mistake to identify this "inner, intellectual side" of language with the "intention of reason", since, according to Humboldt, the creative fundamental principle of language "should always be sought in the spirit". By the way, since linguists are still arguing among themselves what Humboldt means when using the concept of “spirit” (mind or mental abilities), it is necessary to clarify its meaning. As we think, the concept of "spirit" Gum-

Boldt uses not at all in the meaning of something mental (the psyche itself is the result of the work of the spirit) or incorporeal, on the contrary, he is a kind of example, a symbol of the connection between the corporeal and the incorporeal, the impressions received by a person from the world around him, and inner linguistic instinct. On the basis of this combination of "purely intellectual power" "with the liveliness of the sensuous power of the imagination," which we find in the concept of spirit, the combination of sound and meaning that we have in language becomes possible, since language itself, in turn, turns out to be a product of the spirit. Otherwise, by presenting language only as the result of the work of the mind, we reduce it "to the level of simple rational practice."

In language, Humboldt believes, following Kant, it is not the objects themselves that find their expression, but our concepts, ideas about them, "formed by the spirit." These concepts precede, according to Humboldt [Ibid.], articulatory feeling and, accordingly, sound design. If we compare this with Vygotsky's assumption that there is a pre-verbal period in the development of the child, during which the first beginnings (attempts) of thinking take shape, then we can say that this pre-verbal development of thinking is also associated with the activity of language as an act of the spirit that has not yet entered into speech stage. After all, the formation of language, according to Humboldt, directly depends on the normal development of thinking and intelligence in general. Language is evoked in a child by the need to think, therefore everything connected with the spiritual activity of the language "must necessarily contribute to the successful movement of thought", since, according to Humboldt, the impulse of the human spirit, awakening the language in it (in man), strives to unite the "linguistic form

and individual form of the spirit. This becomes possible because language has a dual nature: it is the last stage in the development of thinking, its inevitable finale (without which the improvement of thinking and consciousness as a whole is impossible) and at the same time the “natural development of innate” language ability, only thanks to this mutual influence their correct development is ensured. . It is precisely due to the interdependence of language and thinking that it is possible for the latter to pass from the pre-speech stage to the speech stage and the formation of normal speech self-expression in the child.

To create a concept of an object, the work of the spirit is required, which forms from a simple name denoting an object, “a certain category of thinking or speech”, the full meaning of which is concretized simultaneously with the conceptual work of thought and sound designation. Consequently, the spoken word is a “new act of linguistic self-consciousness” [Ibid.], since it has acquired its conceptual and sound form from a conceivable designation. Here the work of the sense organs and external impressions merge with the work of thinking, giving birth to a new word. This means that every word of a child is an act of developing linguistic self-consciousness, since it is a synthesis of the work of the spirit (thinking) and the organs of speech.

The development of linguistic self-awareness contributes to the formation of a child's personal self-awareness, which is reflected in the child's language, in the features of his grammar (for example, replacing a name with a pronoun, etc.).

Humboldt's philosophy of language expressed a whole worldview that revealed the psychological and linguistic aspects of the study of language (and consciousness) from an ontological, existential point of view (which allows

subsequently M. Heidegger, based on the concept of W. Humboldt, created his own theory of the relationship of being, language and consciousness). In our opinion, the discoveries made by W. Humboldt are still insufficiently analyzed and

deserve closer attention and study, as this will allow a different look at the mystery of the emergence and formation of language and consciousness, and will create an alternative to modern psychological theories of consciousness.

BIBLIOGRAPHY

1. Developmental and pedagogical psychology / Ed. A. V. Petrovsky. - M.: Enlightenment, 1979.

2. Vygotsky L. S. Questions of the theory and history of psychology // V. Humboldt. Sobr. cit.: In 6 vols. T. 1. - M .: Pedagogy, 1982.

3. Vygotsky L. S. Psychology. - M.: Eksmo-Press, 2000.

4. Humboldt W. Latium and Hellas // W. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

5. Humboldt V. On the influence of the different nature of languages on literature and spiritual development // V. Humboldt. Selected works on linguistics. Moscow: Progress, 1984.

6. Humboldt V. On the emergence of grammatical forms and their influence on the development of ideas // V. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

7. Humboldt V. About thinking and speech // V. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

8. Humboldt V. On the distinction between the structure of human languages and its influence on the spiritual development of mankind // V. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

9. Humboldt V. On the comparative study of languages in relation to different eras of their development // V. Humboldt. Selected works on linguistics. - M.: Progress, 1984.

10. Komlev N. G. The picture of the language in the dictionary and the grammar of Jacob Grimm // W. Humboldt and the Brothers Grimm - works and continuity of ideas. - M.: Publishing House of Moscow State University, 1987. S. 24-46.

11. Psychological Dictionary / Ed. V. V. Davydova. - M.: Pedagogy, 1983.

12. Junker K. Reasoning about the unity of the concept of W. Humboldt's creativity // W. Humboldt and the Brothers Grimm - works and continuity of ideas. - M.: Publishing House of Moscow State University, 1987. S. 62-80.

1. Vozrastnaja i pedagogicheskaja psychologija / Pod red. Petrovskogo A.V.M.: Prosvewenie, 1979.

2. Vygotskij L. S. Voprosy teorii i istorii psihologii // L. S. Vygotskij. sobr. soch. V6t. T. 1. - M.: Pedagogika, 1982.

3. Vygotskij L.S. Psychology. - M.: JEksmo-Press, 2000.

4. Gumbol'dt V. Lacij i JEllada//V. Gumbol "dt. Izbrannye trudy po jazykoznaniju. - M .: Progress, 1984.

5. Gumbol'dt V. O vlijanii razlichnogo haraktera jazykov na literaturu i duhovnoe razvitie // V. Gumbol "dt. Izbrannye trudy po jazykoznaniju. - M .: Progress, 1984.

6. Gumbol "dt V. O vozniknovenii grammaticheskih form i ih vlijanii na razvitie idej// V. Gumbol" dt. Izbrannye trudy po jazykoznaniju. - M.: Progress, 1984.

7. Gumbol "dt V. O myshlenii i rechi // V. Gumbol" dt. Izbrannye trudy po jazykoznaniju. - M.: Progress, 1984.

8. Gumbol "dt V. O razlichenii stroenija chelovecheskih jazykov i ego vlijanie na duhovnoe razvitie chelove-chestva // V. Gumbol" dt. Izbrannye trudy po jazykoznaniju. - M.: Progress, 1984.

9. Gumbol "dt V. O sravnitel" nom izuchenii jazykov primenitel "no k razlichnym jepoham ih razvitija // V. Gumbol" dt. Izbrannye trudy po jazykoznaniju. - M.: Progress, 1984.

10. Komlev N. G. Kartina jazyka v slovare i grammatika JAkoba Grimma // V. Gumbol "dt i bratja Grimm - trudy i preemstvennost" idej. - M.: Izd-vo MGU, 1987. S. 24-46.

11. Psihologicheskij slovar" / Pod red. V. V. Davydova. - M.: Pedagogika, 1983.

12. Junker K. Rassuzhdenija o edinstve koncepcii tvorchestva V. Gumbol "dta // V. Gumbol" dt i brat "ja Grimm - trudy i preemstvennost" idej. - M.: Izd-vo MGU, 1987. S. 62-80.

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discipline: "Philosophy"

on the topic: "Consciousness and language"

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Nefedova V.V.

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Sciences, Associate Professor

Ignatenko T.I.

Kotelniki-2012

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Moscow region

State educational institution of higher professional education

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International University of the Nature of Society and Man "Dubna"

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Initial data for the work: Consider and study the concepts of consciousness and speech, and establish a connection between these concepts.

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Introduction

Chapter 1 Consciousness

1. The concept of consciousness

2. The concept of social consciousness and its relationship with individual consciousness

3. Ordinary and scientific consciousness

Chapter 2

1. The concept of language

2. Language features

Chapter 3. Consciousness and Language

1. Connection of consciousness and language

Introduction

From the point of view of general semantics, language determines the structure of thought and, through it, the structure of reality itself. Language is far from being just an “expression” of thoughts, writes S. Hayakawa; in fact, it determines the nature of reality. Thus, Hayakawa denies the fact that thoughts reflect objective reality, and language is a means of expressing thoughts. The world without language is a primary, formless, chaotic interweaving of all kinds of stimuli (experiences of the subject). Only language gives this chaotic stream of stimuli some definiteness, dissection, regular dependence, structure. At the same time, general semantics absolutize the conditional (arbitrary) nature of language, and since language, from their point of view, determines the structure of reality, it means that the picture of the world is the result of a convention, the fruit of an arbitrary agreement of people. In this essay, we will analyze in detail the concepts of consciousness and language, and establish their integral relationship between them.

Chapter 1 Consciousness

1. conceptconsciousness

Social consciousness is a set of ideas, theories, views, ideas, feelings, beliefs, emotions of people, moods in which nature, the material life of society and the entire system of social relations are reflected. Social consciousness is formed and develops along with the emergence of being, since consciousness is possible as a product of social relations. But a society can also be called a society only when its main elements, including social consciousness, have developed. Society is the material-ideal reality.

Consciousness is the highest form of reflection of objective reality peculiar only to man, a way of his relation to the world and to himself, which is a unity of mental processes actively involved in man's understanding of the objective world and his own being. Consciousness consists of sensory images, objects that are a sensation or representation and therefore have meaning and meaning, knowledge as a set of sensations imprinted in memory, and generalizations created as a result of higher mental activity, thinking and language. Consciousness is a special form of human interaction with reality and its management.

The structure of consciousness includes the most important cognitive processes, with the help of which a person constantly enriches his knowledge. Such processes may include sensations and perception, memory, imagination and thinking. With the help of sensations and perceptions, with a direct reflection of the stimuli affecting the brain, a sensory picture is formed in the mind, as it appears to a person at a given moment. Memory - allows you to renew images of the past in the mind, imagination - to build figurative models of what is an object of needs, but is currently missing. Thinking - provides problem solving through the use of generalized knowledge. Violation, disorder, not to mention the complete disintegration of any of these mental cognitive processes, inevitably becomes a disorder of consciousness.

The second characteristic of consciousness is the distinct difference between subject and object fixed in it, i.e. of what belongs - the "I" of a person and his not - "I". Man, for the first time in the history of the organic world, separated from it and opposed himself to the environment, continues to preserve in his mind this opposition and difference. Man is the only one among living beings who is able to realize self-knowledge, i.e. turn mental activity to the study of oneself. A person makes a conscious self-assessment of his actions and himself as a whole. The separation of “I” from not “I”, this is the path that a person goes through in childhood, is carried out in the process of a person’s self-consciousness.

The third characteristic of consciousness is the provision of goal-setting human activity. The functions of consciousness include the formation of the goals of the activity, while its motives are added up and weighed, volitional decisions are made, taking into account the progress of the actions, and the necessary adjustments are made to it, etc.

Finally, the fourth characteristic of consciousness is the inclusion of a certain relationship in its composition. “My attitude to my environment is my consciousness,” wrote K. Marx. The world of feelings inevitably enters the consciousness of a person, where the complex objective and, above all, social relations in which a person is included are reflected. Emotional assessments of interpersonal relationships are presented in the human mind. And here, as in many other cases, pathology helps to better understand the essence of normal consciousness. In some mental illnesses, a violation of consciousness is characterized precisely by a disorder in the sphere of feelings and relationships.

2. The concept of social consciousness, its relationship with individual consciousness

Social consciousness is a set of ideas, theories, views, ideas, feelings, beliefs, emotions of people, moods, which reflect nature, the material life of society and the entire system of social relations. Social consciousness is formed and develops along with the emergence of social being, since consciousness is possible only as a product of social relations. But a society can also be called a society only when its main elements, including social consciousness, have developed. Society is a material-ideal reality. Consciousness is not only personal, individual, but also includes a social function. The structure of social consciousness is complex, and is in dialectical interaction with the consciousness of the individual. In the structure of social consciousness, such levels as theoretical and everyday consciousness are distinguished. The first forms - social psychology, and the second - ideology.

Ordinary consciousness is formed spontaneously in the daily life of people. Theoretical consciousness reflects the essence, patterns of the surrounding and social world. Public consciousness appears in various forms: socio-political views and theories, legal views, science, philosophy, morality, art, religion. The differentiation of social consciousness in its modern form is the result of a long development. Primitive society corresponded to primitive consciousness. Mental labor was not separated from physical labor, and mental labor was directly woven into labor relations, into everyday life. The first in the historical development of man were such forms of social consciousness as morality, art, and religion. Then, as human society develops, the whole spectrum of forms of social consciousness arises, which is allocated to a special sphere of social activity.

Consider the individual forms of social consciousness:

Political consciousness is a systematization, a theoretical expression of public views on the political organization of society, on the forms of the state, on relations between various social groups, classes, parties, on relations with other states and nations.

Legal consciousness in a theoretical form expresses the legal consciousness of society, the nature and purpose of legal relations, norms and institutions, issues of legislation, courts, prosecutors. Sets as its goal the approval of a legal order corresponding to the interests of a particular society;

Morality - a system of views and assessments that regulate the behavior of individuals, a means of educating and strengthening certain moral principles and relationships;

Art is a special form of human activity associated with the development of reality through artistic images;

Religion and philosophy are the most distant forms of social consciousness from material conditions. Religion is older than philosophy and is a necessary stage in the development of mankind. Expresses the surrounding world through a system of worldview based on faith and religious postulates.

Public and individual consciousness are in close unity. Social consciousness is interindividual in nature and does not depend on the individual. For specific people, it has an individual character. Every individual throughout his life, through relationships with other people, through training and education, is influenced by social consciousness, although he does not relate to this influence passively, but selectively, actively.

Social norms of consciousness spiritually influence the individual, form his worldview, moral attitudes, aesthetic ideas. Public consciousness can be defined as a public mind that develops and functions according to its own laws.

The views of the individual, which most fully meet the interests of the era and time, after the completion of individual existence, become the property of society. For example, the work of outstanding writers, thinkers, scientists, etc. In this case, individual consciousness, manifested in the work of a particular person, acquires the status of social consciousness, replenishes and develops it, giving it the features of a certain era. Consciousness cannot be derived from the process of reflection of the objects of the natural world alone: the relation "subject - object" cannot give rise to consciousness. To do this, the subject must be included in a more complex system of social practice, in the context of social life. Each of us, coming into this world, inherits a spiritual culture, which we must master in order to acquire a proper human essence and be able to think like a human being. We enter into a dialogue with the public consciousness, and this consciousness that opposes us is the same reality as, for example, the state or the law. We can rebel against this spiritual life, but just as in the case of the state, our rebellion can turn out to be not only senseless, but also tragic if we do not take into account those forms and methods of spiritual life that objectively oppose us. In order to transform the historically established system of spiritual life, one must first master it. Social consciousness arose simultaneously and in unity with the emergence of social being. Nature as a whole is indifferent to the existence of the human mind, and society could not only arise and develop without it, but even exist for a day or an hour. Due to the fact that society is an objective - subjective reality, social being and social consciousness are, as it were, “loaded” with each other: without the energy of consciousness, social consciousness is static and even dead.

But, emphasizing the unity of social being and social consciousness, one should not forget their difference, their specific disunity. The historical relationship of social being and social consciousness in their relative independence is realized in such a way that if in the early stages of the development of society social consciousness was formed under the direct influence of being, then in the future this influence became more and more indirect - through the state, political and legal relations and etc., while the reverse influence of social consciousness on being acquires, on the contrary, an increasingly direct character. The very possibility of such a direct impact of social consciousness on social being lies in the ability of consciousness to correctly reflect being.

Consciousness, as a reflection and as an active creative activity, is a unity of two inseparable sides of the same process: in its influence on being, it can both evaluate it, revealing its hidden meaning, predict, and transform it through the practical activity of people. And so the public consciousness of the era can not only reflect being, but also actively contribute to its restructuring. This is the historically established function of social consciousness, which makes it an objectively necessary and really existing element of any social structure. The powerful transformative power of social consciousness is capable of influencing all being as a whole, revealing the meaning of its evolution, predicting prospects. In this regard, it differs from the subjective (in the sense of subjective reality) finite and limited by man individual consciousness. Concerning consciousness, such a scientist as Helvetius also wrote. In his opinion, “feelings are the source of all our knowledge ... We have three main means of research: observation of nature, reflection and experiment. Observation collects facts, reflection combines them, experience tests the result of combinations…. every sensation of ours entails a judgment, the existence of which, being unknown, when it has not riveted our attention to itself, is nonetheless real. The power of the social whole, over the individual, is expressed here in the obligatory acceptance by the individual of the historically established forms of spiritual assimilation of reality, those methods and means by which the production of spiritual values is carried out, that semantic content that has been accumulated by mankind for centuries and outside of which it is impossible for the formation of personality.

Individual consciousness is the consciousness of a hotel individual, reflecting his separate being and through it, to one degree or another, social being. Public consciousness is a set of individual consciousnesses. Along with the peculiarity of the consciousness of individual individuals, it carries the general content inherent in the entire mass of individual consciousnesses. As the total consciousness of individuals, developed in the process of their joint activity, communication, social consciousness can be decisive only in relation to the consciousness of a given individual. This does not exclude the possibility of individual consciousness going beyond the limits of the existing social consciousness.

Each individual consciousness is formed under the consciousness of individual being, lifestyle and social consciousness. At the same time, the individual way of life of a person plays the most important role, through which the content of social life is refracted. Another factor in the formation of individual consciousness is the process of assimilation by the individual of social consciousness. Thus, it is necessary to distinguish between two unequal sides in the mechanism of formation of individual consciousness: the subject's independent awareness of being and his assimilation of the existing system of views. Individual consciousness - the consciousness of the human individual (primary), it is defined in philosophy as subjective consciousness, as it is limited in time and space. Individual consciousness is determined by individual being, arises under the influence of the consciousness of all mankind.

Two main levels of individual consciousness;

1) Initial (primary) - "passive", "mirror". It is formed under the influence of the external environment, external consciousness on a person. The main forms of the concept and consciousness in general. The main factors in the formation of individual consciousness: the educational activity of the environment, the educational activity of society, the cognitive activity of the person himself.

2) Secondary - "active", "creative". Man organizes and transforms the world. The concept of intelligence is associated with this level. The end product of this level and consciousness in general are ideal objects that appear in human heads. Basic forms: goals, ideals, faith.

Between the first and second there is an intermediate "semi-active" level. The main forms: the phenomenon of consciousness - memory, which is selective, it is always in demand, opinions, doubts.

3. Ordinary and scientific consciousness

Ordinary consciousness is the lowest level of social consciousness, its integral part, a subsystem of social consciousness. It reflects simple, visible relations between people, between people and things, man and nature. Everyday practice of people makes it possible to establish at the empirical level separate causal relationships between phenomena, allows you to build simple conclusions, introduce new concepts, and discover simple truths. However, at the level of everyday consciousness it is impossible to penetrate deeply into the essence of things, phenomena, to rise to deep theoretical generalizations. In the first period of people's lives, ordinary consciousness was the only and main thing. As society develops, a need arises for deeper generalizations, and ordinary consciousness becomes insufficient to meet the increased needs. Then there is theoretical consciousness. Arising on the basis of everyday consciousness, it directs people's attention to the reflection of the essence of the phenomena of nature and society, prompting a deeper analysis of them. Through ordinary consciousness, theoretical consciousness is connected with social being.

Theoretical consciousness makes people's lives more conscious, contributes to a deeper development of social consciousness, since it reveals the natural connection and essence of material and spiritual processes.

Ordinary consciousness is made up of ordinary knowledge and social psychology. Theoretical consciousness carries scientific knowledge about nature and society. Ordinary knowledge is knowledge of the elementary conditions of people's existence, which allows a person to navigate in his immediate environment. This is knowledge about the use of simple tools, simple natural phenomena, the norms of relations with each other.

We have formed a limited and incorrect idea of the mass consciousness, which was interpreted as a low-grade, primitive part of the everyday consciousness of a certain part of the working people, and above all, young people. But mass consciousness is a more complex phenomenon. According to sociologists, each person is a member of at least 5-6 only small and at least 10-15 large and "medium" formal and informal groups. This mass of people, being a real, natural community, is united by some kind of real (even if only short-term) social process, carries out common activities, and demonstrates joint behavior. Moreover, the phenomenon of mass itself does not arise if there is no such common, joint activity or similar behavior.

Scientific consciousness is a systematized and rational reflection of the world in a special scientific language, based and confirmed in the practical and factual verification of its provisions. It reflects the world in categories, laws and theories.

Chapter 2. Language

1. The concept of language

Each of us from the moment of birth receives a language as a ready-made, existing set of means, rules, norms of people's communication. He uses them in order to communicate his thoughts to another in the form of written or oral speech. When speech is built according to the rules of the language, it becomes understandable to another person. Our speech is our individual ability to use language as a coherent set of socially significant means of communication. “The gift of speech” (an expression of the outstanding linguist F. Saussure) is an ability that “grows” from the mental and bodily depths of a person, has a pronounced biogenetic dependence and uses language. Without going into details of the distinction between speech and language, let us point out the commonality of their connections rooted in history, culture, society, human communication, in the human psyche and body. Speech is an individual act of addressing a person to language as a social and cultural phenomenon. It assumes the combinatorial ability of a speaking person, his ability to use language to express sensual images, thoughts, emotions, will, memory. Speech is provided by the resources of the human speech organs, which allow articulating and pronouncing sounds and sound combinations. The free combination of signs and arranging them in the desired sequence - statements made orally or in writing - is the main purpose of speech. That is why they say that without speech there is no language, although the opposite is also true: without language it is impossible to judge a person's speech ability. The needs of people's communication dictate compliance with the formal and normative requirements of the language in speech: orthographic (writing), phonological (pronunciation), syntactic (sentence organization), semantic (meanings of words and other elements of the language) and pragmatic (features of using the language in specific situations). Speech formation of acts or processes of consciousness is carried out by means of phonology, syntax, semantics and pragmatics of the language.

2. Language Features

The nominative function of the language realizes the ability of the word to name, recognize and communicate information about objects. Let us make a reservation right away that the nomination becomes possible thanks to the representative and intentional resources of language and consciousness. Naming an object, we simultaneously represent it in some word or phrase, point to it or its properties. The meaning of each word is knowledge, information that summarizes the set of objects, properties or relationships that it denotes. For example, the word "house" can generalize any buildings as human dwellings. The words "I", "you", "that", "this", "there", "then", etc. contain generalized indications of attitude to some objects (for example, “this house”, “that person”). The instrumental and cognitive possibilities of a word directly depend on its communicative merits. After all, naming presupposes not just the final result of cognition, but an act of communication, the transmission of a message. In the history of human communication, the meaning of a word can change, the word becomes polysemantic or becomes synonymous with other words.

The nomination reveals the action of pragmatic factors that define and concretize the attitude of a person to what is indicated by this name for the purposes of everyday life, knowledge and communication. Through the nomination, the conscious activity of a person acquires a generally significant status of means and forms of communication. The nominative means of the language make it possible to carry out: firstly, the cognitive function of determining the conceptual form of consciousness, and secondly, the communicative function of coordinating this conceptual form with the requirements of communication. Such conciliatory work involves the formation of speech structures of consciousness in accordance with the phonological, syntactic, semantic and pragmatic requirements of the language. As noted by L.S. Vygotsky, thought is not simply expressed in the word, but is accomplished in it. The structure of nomination, or naming, always unfolds into verbal communication. It is consistent with the competence of a person, his awareness of the subject area, which is called the given word.

The breadth and depth of the nomination are indispensable conditions for the correctness of the meaning of words and sentences. Behind the name can be hidden states of delusion of consciousness, incorrect or illusory perception, errors in conscious actions, and even the intention to hide the truth. Two settings affect the nomination. One of them is expressed by an opinion-assessment, and the other - by an opinion, an assertion or an assumption. For example, when nominating, the word “consider” can express an opinion-evaluation or value judgment containing the meaning of true or false (“I believe that you were wrong”). Whereas the word “think” or “believe” expresses an opinion-suggestion and gives the statements in which it occurs, the meaning of conjecture or plausibility, for example, “I think (I believe) that he had reasons for being late.” The relationship between the speaker and the listener is determined by the general context of the speech situation of communication with its inherent spatial and temporal limitations.

In real speech, the situation of naming differs, for example, from the situation of narration (literary, historical, documentary, etc.). If you are in a naming situation, for example, describing the sequence of your own or someone else's actions, then you cannot neglect the “logic of life” behind them, i.e. you need to observe such a sequence of your actions or the actions of another, in which, for example, "a sleeping student would not be walking down the street."

The expressive function of language in the conscious activity of a person is carried out by many means. Of course, the expressive possibilities of the language use the resources of its representative, intentional and nominative abilities. After all, with the help of linguistic means, we express any of our relations with the world, with other people, with previous and future generations. But the point is not only that language is a universal means of expressing everything that a person encounters in his life. In addition to the general purpose of language as a means of expression, it is necessary to point out the expressive specific role that it plays in relation to the structures of consciousness.

First of all, it concerns the expression of the emotional world of consciousness, experiences. A person is always in a situation where he must give preference to one linguistic means of expressing his motives in relation to others. Through emotional words and phrases, a person expresses his attitude to what he says, evaluates and overestimates. Note that the word expressing emotion does not coincide in its structure with the structure of emotion. But through it you can sometimes convey the subtlest nuances of emotional experiences. The language has rich possibilities for conveying human moods, its positive and negative shades. Emotional speech involves a variety of linguistic means. These can be evaluative or value judgments, simple emotional exclamations (for example, interjections like “oh!” or “eh!”), signs of sadness, sadness, surprise, curiosity, etc.

Expressing acts and states of consciousness, the word "lives" in the very linguistic consciousness of a rich life. The semantic image of words is formed, changed and enriched throughout their history and culture of use in various societies. Participating in the speech formation of consciousness, the word "drags" the entire load of its past meanings. In the cognitive possibilities of the word intersect, converge all of its past and present properties. At such an intersection, new possibilities for the meaning of the word fit somewhere, in the form of which specific sensory images, mental operations, emotions, expressions of will, any other processes, states or structures of consciousness are realized.

Chapter 3. Consciousness and Language

1. Connection of consciousness and language

Consciousness is inextricably linked with language and arises simultaneously with it. But there is a certain relationship between consciousness and language. Language is a way of existence of consciousness. The connection of consciousness with language is manifested in the fact that the emergence and formation of individual consciousness is possible if a person is included in the world of verbal language. Together with speech, the individual learns the logic of thinking, begins to talk about the world and about himself. The richer the content of a person's spiritual world, the more he needs linguistic signs to convey it. A change in language is an indication of a change in consciousness. Language is a system of signs through which a person cognizes the world and himself. A sign is a material object that reproduces the properties of another object. It is possible to distinguish natural (verbal, oral, written speech, sounds, gestures) and artificial, arising on the basis of the natural (language of logic, mathematics, music, painting) system of signs of the language.

The language has the following features:

One of the conditions for the possibility of the formation and objectification of the individual's consciousness is the ability to declare one's independent existence through language. In verbal communication, a person acquires the ability to consciousness and self-awareness. The content of consciousness directly depends on the space of verbal communication. The specificity of the national language has an impact on the nature and content of the national culture. For example, European languages are focused on a rational attitude to the world and contain fewer words to convey an emotional state, an inner experience. The difference between consciousness and language lies in the fact that a thought is a reflection of objective reality, and a word is a way of fixing and transmitting thoughts. Language promotes mutual understanding between people, as well as a person's awareness of his actions and himself. The following types of speech can be distinguished:

The word, as a unit of language, has external sound (phonetic) and internal semantic (semantic) sides. Among non-linguistic signs, there are signs-copies (prints), signs-signs, signs-signals, signs-symbols. There are also specialized (symbol systems in mathematics, physics, chemistry, linguistics) and non-specialized languages (Esperanto). In the process of the historical development of the language, the language of science was formed, which is distinguished by accuracy, rigor, and unambiguity of concepts, which contributes to the accuracy and clarity of formulations. In social and humanitarian knowledge, the use of an artificial language is difficult.

One of the main directions in the development of modern man is associated with his sign-symbolic activity. Therefore, modern philosophy is necessarily a linguistic (linguistic) philosophy.

Conclusion

So, having considered schematically the main material forms of existence of consciousness, we must say that these forms are not the only ones. There are and can exist other material forms of existence of consciousness. However, what has been said is enough for the purpose of the study in this connection to be achieved.

At the same time, the aspects of the category of consciousness and its material forms of existence that have been studied so far concern only external definitions of consciousness. Further ascent must reproduce consciousness in its essence and modifications of this essence, that is, its immediate content, as a dialectical process.

With the help of linguistic means, we express any of our relations with the world, with other people, with previous and future generations. But the point is not only that language is a universal means of expressing everything that a person encounters in his life. Although one of the main directions of development of modern man is associated with his sign-symbolic activity. Therefore, modern philosophy is necessarily a linguistic (linguistic) philosophy.

In addition to the general purpose of language as a means of expression, it is necessary to point out the expressive specific role that it plays in relation to the structures of consciousness.

From all the above, I conclude that language is an integral part of consciousness. At the same time, one simply cannot exist without the other. Otherwise, the social existence of mankind is simply impossible.

Bibliographic slist of used literature

1. Avtonomova N.S. Reason, reason, rationality. - M.: Nauka, 1988.

2. Alekseev P.V., Panin A.V. Philosophy. Textbook. - M.: TEIS. - 1996.

3. Wittgenstein L. On reliability // Questions of Philosophy, 1991, No. 2.

4. Dubrovsky D.I. Information, consciousness, brain. - M.: Higher school, 1980.

5. Karavaev E.F. "Philosophy". M.: Yurayt-Izdat, 2004.-520s.

6. Migalatiev A.A. "Philosophy". - M.: UNITI - DANA, 2001. - 639s

7. Seminar classes in philosophy: Textbook, ed. K.M.Nikonov. - M.: Higher school, 1991.

8. A.G. Spirkin. Fundamentals of Philosophy: Textbook for universities. - M., Politizdat, 1998.

9. Introduction to philosophy: a textbook for universities V. 2 Part 2 under the general editorship. I.T. Frolova. - M.: Politizdat, 1989.

10. Fundamentals of philosophy. Part 2. Social Philosophy: Textbook. - Publishing house Tom un-ta. Perm. dept. 1991.

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