Envy as a psychological and ethical phenomenon attracts the attention of both religious thinkers (“Envy.”, 1996; 1998) and scientists of various specialties - philosophers, sociologists (S. P. Kolpakova, 1995; A. Yu. Sogomonov, 1989, 1990; D. T. Shupilo, 1996) and, of course, psychologists (M. Klein, 1997; E. E. Sokolova, E. P. Akkuratova, 1991). In what follows, the focus will be on the psychological aspects of envy.

The essence of envy. Envy is most often understood as a hostile, hostile attitude toward the success, popularity, moral superiority, or privileged position of another person (Dictionary of Ethics, 1983). Such an understanding of envy hostile, "black", comes from philosophers. F. Bacon noted the aggressive nature of envy: “He who does not hope to equal his neighbor in dignity, tries to get even with him, damaging his well-being” (1978, p. 369). R. Descartes also wrote about the same: “There is not a single vice that would harm the well-being of people as much as envy, because those who are infected with it not only grieve themselves, but also darken the joy of others as best they can” (1989 , p. 561). Envy is nothing more than a person's desire to ensure that everything: success, merit, the disposition of other people, wealth - belong exclusively to him. A. Schopenhauer argued that although envy is natural and characteristic of a person, it is nevertheless a vice and at the same time a misfortune: “Envy shows how unhappy people feel, and their attention to other people's behavior and position shows how much they miss” ( 2000, pp. 571–572). Therefore, he writes, we must look at her as an enemy to our happiness and try to strangle her as an evil demon.

If in B. Spinoza (1957) envy is hatred, then F. La Rochefoucauld (1971) believed that envy is even more irreconcilable than hatred.

It should be noted that envy is understood by psychologists ambiguously. K. K. Platonov (1984) considers envy to be a feeling, the structure of which includes competition, suffering from the thought that another has something desired that one does not have, and hatred for him caused by this. L. A. Dyachenko and M. I. Kandybovich (1998) consider envy as a socio-psychological personality trait, manifested in discontent, hostility towards other people who are lucky, who have achieved well-being. They consider envy as a vice, as a sign of a limited mind and pettiness of character. However, this understanding is more envy as a personality trait.

In the dictionary "Psychology" (1990), envy is considered as a manifestation of achievement motivation, in which someone's real or imagined advantages in acquiring social benefits (material values, success, status, personal qualities) are perceived by the subject as a threat to the value of one's own Self and are accompanied by affective experiences. and actions. "Black envy", from the point of view of the author of this article, is a negative emotion. However, as an emotion, envy can only be considered in the case of its situational appearance. When envy is stable in relation to some object, it becomes an emotional attitude, that is, a feeling.

Along with understanding envy as hostility, hostility towards someone, there is a broader approach, when envy is considered as a phenomenon that manifests itself at three levels: at the level of consciousness - awareness of one's lower position, at the level of emotional experience - a feeling of annoyance, irritation or anger because of such a position and on level of real behavior - destruction, elimination of the object of envy. In accordance with this, K. Muzdybaev (1997) singles out the following components of envy, which consistently appear one after another:

1) social comparison; “... In envy there is always a comparison, and where comparison is impossible, there is no envy,” wrote F. Bacon (1978, p. 370);

2) the subject's perception of someone's superiority;

3) experience of annoyance, grief, and even humiliation in this regard;

4) hostile attitude or even hatred towards those who are superior;

5) desire or actual harm to him;

6) desire or real deprivation of his object of superiority.

It seems to me that the main component of envy is missing here. After all, envy arises not just for someone who has what the envious person does not have. It arises only about what a person has a keen interest in. (Parrott, 1991), which he highly appreciates and what he needs. This may be the envy of a woman who wants, but does not have children, for those who have them; the envy of a person with careeristic inclinations towards another person who is successfully advancing in his service, etc. Most often, envy is hidden from the one who is envied (this is manifested in hushing up his achievements), so the object of envy may not suspect anything. But there is also an open manifestation of envy, in connection with which the outstanding physiologist G. Helmholtz said that by the increasing rudeness of opponents one can to a certain extent judge the extent of one's own success.

It also happens that a person, fearing to arouse the envy of others, reduces his labor energy and enthusiasm, hides his well-being and achievements, uses them secretly, thus not receiving full satisfaction from them.

Envy can be experienced as annoyance, anger on the one who, it seems, has achieved undeserved success, received undeserved benefits, and on the other hand, how resentment on fate in connection with the seemingly undeserved own failure. The envious suffers from the consciousness of his own inferiority: since I have this no, that means I'm worse than him. As P. Titelman notes (Titellman, 1982), a person's awareness of one's own inferiority is the most fundamental precondition for envy. Some people become literally exhausted from the chronic course of envy. There is a deformation of the personality: a person becomes secretive, anxious, self-pitying, he has a feeling of inferiority, constant dissatisfaction. Often, envy motivates a person to take possession of her object, even in a criminal way, or to spoil it (Klein, 1997).

When malice is enraptured, it is called envy.

V. Hugo

To neutralize negative experiences, the envious resorts either to self-destructive fantasies, or to the manifestation of indifference, cynicism, to ridicule, allowing him to avoid traumatization associated with a sense of deficiency and inferiority of his existence. Envy can also degenerate into self-flagellation. Intense self-flagellation during an acute attack of envy, as noted by P. Kutter (1998), can cause physiological symptoms: a person “turns pale with envy”, as blood vessels constrict and blood pressure rises, or “turns yellow with envy”, as the blood is saturated with bile. In principle, according to this author, an envious person is an unfortunate person, deserving of regret, suffering from doubts, from obsessive thoughts, from the lack of a so-called "sense" of self-worth. Some people have a desire to eliminate the existing injustice in relation to their unequal position with another person in any way: so that the other fails, misfortune, discredits himself in front of others. This desire, stimulated by hatred, often pushes a person to commit immoral acts. Let us recall the fairy tale by A. S. Pushkin “About Tsar Saltan”, when two sisters wanted to torment their sister because the tsar chose her as his wife, or the legend of Salieri, who poisoned Mozart out of envy. This legend gave the name to one of the types of aggression - "Salieri's syndrome", associated with "black envy". Envy can inspire youth to seemingly senseless outrages on the streets, when they break the windows of parked cars, smash shop windows, etc.

Factors that facilitate the emergence of envy, can be divided into external and internal. Internal factors predisposing to envy are such personality traits as selfishness and selfishness (Dessure, 1899), vanity and excessive ambition (Aristotle).

External factors include proximity in the status position of the envious to the envied. An envious person, as a rule, compares his position and his achievements, dignity with the status of those close to him on the social ladder. Even Aristotle noted that “people envy those who are close to them in time, place, age and fame…” (1978, p. 94). Proximity creates better conditions for comparison, makes the life of another person more visible. Moreover, the smaller the distance between the envious and the object of envy, the stronger the envy. (mises, 1981). Too much difference rarely causes envy, this author and G. Shoek believe. However, this view is hardly correct.

P. Kutter, for example, believes that one should not forget about social manifestations of envy. “Envy also grows on the soil real social injustice, he writes. - How to avoid the envy of a child from a low-income family who sees how big the difference is between his limited abilities and the prospects that open up for other children? Can an unemployed youth look without envy at the offspring of a respectable bourgeois family attending a gymnasium? Is it possible that workers and artisans should not envy students of institutes and universities who wake up whenever they please, have leisure to read, to think, take advantage of the opportunity to participate in discussion and declare their political position?

To believe that envy dictated social injustice, can only be interpreted with psychological point of view means deliberately limiting oneself to the framework of one method of research. In an effort to give envy an exhaustive psychoanalytic interpretation, researchers make a mistake. In this case, more tangible benefits can bring political measures aimed at giving all citizens more or less equal chances” (1998, p. 78).

This gives rise to such political doctrines as egalitarianism (the demand for equality) and democracy, the desire to overthrow the "unjust system", to universal equalization, etc. The envy of one country to the wealth and well-being of another country leads to wars of conquest.

types of envy. I. Kant (1965) divided envy into black envy (when the envious person has a desire to deprive another of the good) and simply malevolence. There are other types of envy. For example, they talk about "non-malicious" envy, when a person wants to have what another has, but at the same time does not feel hostile towards the other. Both in “malicious” and in “non-malicious” envy, there is a desire of the envious to eliminate inequality. But, as J. New notes (neu, 1980), in the first case, the person says: “I want you not to have what you have,” and in the second: “I want to have what you have.” Such a division is similar to that of K. Horney (normal and neurotic envy). The presence of malicious envy indicates the inability of the envier to reach the level at which the other person is; it is a manifestation of his powerlessness. Another reason for "black" envy is "causal delusion" (sohoeck, 1969), that is, the perception of a person who has superiority as the cause of his own failures and humiliated position.

Allocate and admiring, "white" envy, when a person, being envious, does not feel hostile feelings towards a successful person. In this case, "white envy" can even be an incentive to compete with another person (Aristotle wrote about competitive envy). J. New writes in this regard: “In the case of malicious envy, a person wants to humiliate another (to his own level or below); in the case of admiring envy, a person wants to exalt himself (become the same as another person) ”(p. 434). However, even with "black" envy, one of the tasks of the psychologist is to turn it into healthy competition. “Instead of coveting someone else's property and spending all our energy on envy,” writes P. Kutter, “we could, following Goethe's thought, try to get what we want to own on our own. It is necessary to critically analyze the current situation whenever there is a temptation to underestimate one's own and overestimate the capabilities of others. The envious person should pay attention to his own advantages, which he does not notice, enchanted by the perfections of the person who causes him envy ”(p. 79). The formation of self-esteem and self-confidence - these are, according to Kutter, ways to deal with envy. Then a person can say to himself: if I don’t have what this person has, then I have what he doesn’t have. He will calmly relate to the originality of the other, not feeling the desire to become the same. Timely noticed envy can be overcome.

envy and age. In ontogenesis, envy appears rather late as a result of the child's moral egocentrism, the competitive nature of games, and the dissatisfaction of the need for recognition. Envy often arises towards brothers and sisters. The younger ones envy the superiority of the elders, and they, in turn, envy the younger ones, because their parents treat them with great attention and awe.

The elimination of envy in childhood is facilitated by an increase in the social status of the child, his identification with other children significant to him, the presence of positive experiences in the process of joint games and communication.

Some scholars believe that in our time, envy is not as intense and open as it was in Shakespeare's time. (Spielman, 1971). Maybe it is. However, even now there are manifestations of meanness and even murders out of envy.

Introduction

The main features of the feeling of envy

1 The concept of feelings of envy

2 Types and colors of envy

3 Envy and its comparison with other feelings

4 How to get rid of envy

Empirical study of the expression of feelings of envy in humans

1 The study of the degree of significance of the life and professional values ​​of the subjects

2 The relationship between the manifestation of feelings of envy and the business activity of the individual

Conclusion

List of used literature

Annex A

a feeling of envy

Introduction

The relevance of the study of the feeling of envy is due, first of all, to the fact that at present the influence on people's lives of those socio-economic processes that lead to an increase in inequality in Russian society, which actualizes, according to many authors of philosophical, psychological and psychoanalytic works, an envious attitude both for individuals and groups.

In the works of philosophers, envy is considered as a global, universal, universal phenomenon, attention is focused on its destructive functions, on representation in various spheres of communication in the form of “unbearable” admiration for the virtues of another person, in an effort to possess what belongs to another and is the subject of envy, or in the desire to select, appropriate the achievements of another.

The object of consideration of the presented research is: interpersonal relations of people. The subject of consideration is the feeling of envy.

The purpose of the course work: to characterize the feeling of envy as one of the factors of interpersonal relationships. Tasks include:

study of the concept and essence of the feeling of envy;

analysis of types and colors of envy;

comparison of envy with other feelings and emotions of people;

study of the emergence of feelings of envy in humans.

The course work consists of an introduction, two chapters (theoretical and practical parts), a conclusion, a list of references and an application. When writing the work, methods of synthesis, analysis, systemic, testing, survey and other general scientific methods were used.

Textbooks, manuals, monographs of domestic and foreign authors on psychology became the basis of the work, and the Internet resource was also widely used.

The main features of the feeling of envy

1 The concept of feelings of envy

The Big Explanatory Dictionary of the Russian Language defines envy as “a feeling of annoyance, irritation caused by the superiority, success, well-being of another.” In everyday consciousness, envy is most often understood as hostile, hostile attitude towards wealth, success, popularity, abilities or social status of another person. At the same time, an envious person involuntarily refers the object of envy to the category of winners, and himself to the category of losers, and at this moment no arguments of the mind no longer work, and the psyche is filled exclusively with emotions, and only negative ones.

Envy is like a mirror of an evil sorceress, which turns all good things into bad things, the joy of others into their own irritation, the successes and advantages of others into a sense of their own inferiority. If most of the mortal sins (lust, gluttony, pride) give a person pleasure, then envy makes him experience a whole range of negative emotions that poison his life. It would seem - if this sin is so unpleasant and brings only grief - it should be immediately abandoned, but it was not there! There are many variants of envy, and we can build a mental scale of its shades. Starting from stupid malice and hostility towards people (“black envy”), to “white” - that is, with a predominance of joy for another person. Well, between them - the whole range of human passions.

Envy is one of the sins forbidden by the "Ten Commandments" of Moses; it lies in the fact that a person wants to possess what does not belong to him. The object of envy can be both material wealth and intangible things (beauty, success, virtue, etc.). The Apostle Paul in his letter to the Galatians includes envy among the "works of the flesh", which he contrasts with the fruits of the Spirit. In addition, the apostle in his epistle to Timothy specifically notes that envy is not necessarily directed towards material goods. A very significant reason for it is the desire for primacy and power. The most striking and tragic example of envy is the envy of the Pharisees and scribes for Jesus Christ, which led to the death of the Savior on the cross.

Unfortunately, we must admit that we are all subject to this sin to one degree or another. This is due to the fact that any person will always have a certain number of needs that he cannot satisfy, and ambitions where he is surpassed by other people. If people sometimes flaunt their other sins, then they try to hide their envy, since it is a clear recognition of a person’s powerlessness to get what another has. And no one likes to admit their weakness and helplessness. Envy is inherent in a person regardless of gender, temperament, character (although it is believed that phlegmatic people do not envy as much as choleric people). The unemployed, and millionaires, and locksmiths, and show business stars equally suffer from this vice. True, envy weakens with age - according to sociological studies. Its level in people decreases starting from the age of 60. Most of all, those who are dissatisfied with the distribution of benefits are among young people from 18 to 25 years old. They want "everything at once", and often they do not want to understand that money, fame and other attributes of success are the result of hard work, and not a gift of blind fortune.

There are two versions of the emergence of envy - congenital and acquired. According to the first version, envy is a kind of genetic program, like laziness, which we inherited from our ancestors and was fixed in the process of evolution. Supporters of this theory believe that those ancient people who were jealous of their fellow tribesmen had more incentives for self-improvement and, accordingly, were more likely to survive and pass on the “envy genes” to their descendants. For example, one ancient hunter envied another - more successful, and tried to make himself a more perfect spear or bow, then stubbornly pursued prey and, in the end, came to the tribe as a winner. Or a woman envied the beauty of her rival and tried to surpass her - adorned herself, combed her hair, tried to cook more tasty food or was more affectionate with a man she liked - and as a result had children from him.

The theory, in principle, is logical, but it describes only constructive, so-called “white” envy, and does not explain the black, soul-draining feeling that torments a person, but does not push him to real competition with an opponent. Therefore, the theory of “social learning”, which believes that a person learns envy in the process of social life, has received much more supporters. According to this view, there is no innate tendency to envy. It's just that parents, for educational purposes, begin to compare their child aloud with other children - more successful, from their point of view, as a result of which they involuntarily sow the child's pure soul with the seeds of the sin of envy. And then the corresponding fruits grow from these seeds. For example, they may tell their child that the boy next door is more obedient or brave, or that the other girl is more beautiful or helps mom more. As a result, the child begins to compare himself with other children, and the comparison is not in his favor. There is dissatisfaction with oneself - and as a result - a negative attitude towards the one who was taken as an example - here is the first experience of envy.

Envy is both a motivation and a limitation for the individual. On the one hand, envying, a person strives for the same thing that another person has or for superiority over him. On the other hand, envy limits motivation to achieve exactly the goal that someone has already achieved, as a result of which attention is scattered and the situation is distorted, turning into a pursuit of the ghost of happiness. This limitation of motivation narrows thinking down to the need for someone else's success. This can threaten the loss of identification and the pursuit of other people's goals, which means a real personal failure.

Everyone is familiar with situations when for a long time something was very strongly wanted, and the fact that someone already possesses this something, the desire was even stronger. And many are also familiar with the feeling of disappointment when the desired is realized, and with it comes the realization that it is no longer needed, and the desire was just inertia, which was reinforced by the unfulfillment and the fact that someone possessed this object. "A valuable thing is good for its owner on the first day and on all other days - for others" - the importance of an object often depends on who already possesses it.

The term "envy" can be both an emotion, i.e. manifest situationally at a certain moment, as, for example, in the event of a loss, envy of the winner may arise (“he was just lucky ...”), but after a short period of time, envy, as the emotion fades away and does not harm relationships.

When envy is a steady and painful experience of the success of another or sadness about the impossibility of achieving the desired, it takes the form of an attitude, a deep feeling of envy and affects the personality as a whole.

The phenomenon of envy manifests itself at three levels and similarly affects the self-esteem and behavior of the individual:

Level of consciousness - awareness of one's lower position, can be taken for granted and does not cause severe discomfort;

The level of emotional experience is a feeling of annoyance, irritation or anger because of such a situation, auto-aggression is possible, a feeling of inferiority, infringement of pride and injustice of fate;

The level of real behavior is destruction, elimination of the object of envy. Aggression is expressed specifically to the subject, so the object of envy can be accused of creating problems for the envious person. At this level, envy becomes the leading motive of behavior.

Envy is like a worm that lives inside the human soul, which slumbers for the time being, and wakes up only when it feels someone else's luck or success nearby. Waking up, the worm begins to delve into the soul of its owner and gradually eat away at his psyche, forcing his owner to wish the "lucky" all sorts of troubles and misfortunes. "Black" envy does not add anything to the envious person - after all, he spends all his energy only on grinding other people's successes and on isolating "mental poison", which he mentally directs towards the object of his hostility. However, no matter how many misfortunes he sends to the head of a lucky man, all his malice remains in himself, undermining his strength and health. After all, envy, like any other negative emotion, activates the sympathetic nervous system, which makes muscles tense, increases the pulse rate, increases blood pressure and disrupts the normal functioning of the digestive system.

So before you envy someone, you need to ask yourself: “Do I want to ruin my health? Not only do I not have what I envy, but I will also lose my health. If you want to do something to annoy another person who, in your opinion, has received too much from life, then there is no better means than to become healthier than him, richer and more successful. This is where all your energy and thoughts should be directed.

If you want to get rid of this sin, then first you should learn to control your thoughts, and when you find the first signs of envy, immediately analyze this feeling for its roots. Determine what you want more: to get what the other person has, or to lose what he has? If your envy pushes you to new things and achieving success is great, then nothing needs to be done about it, but if it is a destructive feeling that does nothing for you, then you need to ask yourself the question: “Why would I feel negative emotions? What will it give me?"

The word "envy" comes from the verb "to see", and what we see is only a facade of someone else's life, often false or heavily embellished. The petty clerk is jealous of the chief banker, not knowing that his son is on the needle, and this fact, hidden from people, poisons the rich man's joy of life. A woman envies her colleague's beauty, her impeccable figure and fashionable outfits, not knowing that she weeps helplessly at night, as her husband is cheating on her. There are many such examples, but people try not to think about it. Let's remember Mikhail Khodorkovsky - handsome, smart, rich. At one time, he was generally the richest man in Russia, and how many thousands of people envied him, dreamed of exchanging their destinies with him. And today someone is ready to change their lives with him?

Along with the understanding of envy as a hostile feeling, a hostile attitude towards someone, there is a broader approach, when envy is seen as a phenomenon that manifests itself on three levels: at the level of consciousness - awareness of one's lower position, at the level of emotional experience - a feeling of annoyance, irritation or anger because of such a situation and at the level of real behavior - destruction, elimination of the object of envy. In accordance with this, K. Muzdybaev singles out the following components of envy, which consistently appear one after another:

social comparison;

the subject's perception of someone's superiority;

experiencing disappointment, grief, and even humiliation about this;

hostile attitude or even hatred towards the one who is superior;

desire or actual harm to him;

desire or real deprivation of his object of superiority.

So, envy is one of the unpleasant feelings of a person, which is caused by irritation and displeasure with the success and well-being of other people. Envy has always been considered a sin, one of the causes of nervous diseases, a feeling that destroys a person. Envy is a comparison. Even though some people claim that they are not envious, this is not true. Everyone envies. Because envy is, first of all, a constant comparison of oneself with another person.

2 Types and colors of envy

Envy is not always destructive. Through envy, great success can be achieved. If thoughts and reasoning do not console you at all and do not calm your envy, try to approach the solution of the problem from the other side. Analyze other people's successes and understand what helped a person to achieve such results. Will? Zeal? Might be worth learning from?

Envy is such a special sense of justice. Some scientists distinguish such types of envy as: selfish and disinterested. Selfish - “I want me to have it!”, disinterested - “I want him not to have it!”.

For example, L. Arkhangelskaya distinguishes the existence of three types of envy in subjects experiencing communication difficulties: “Envy-demanding”, “Envy-hopelessness (powerlessness)” and “Envy-rivalry”. Each type of envy is distinguished by a set of actions, actions that accompany a set of relationships and experiences that are characteristic of envy. Envy-demanding is manifested in increasing demands, intolerance, increasing criticism, accusations against a partner. Envy-hopelessness is accompanied by a refusal to communicate, withdrawal into oneself, loneliness. Envy-rivalry actualizes such ways of behavior as slander, deceit, humiliation of another, appropriation of his achievements.

Also distinguished:

Gentle envy - a person wants to have the same thing as the object of envy, and strive for this without experiencing hostile feelings.

Evil envy - a person seeks not so much to get the same, but to deprive the object of envy of its superiority. Such envy arises from the feeling of one's own inability to reach the same level.

Depressive envy - also arises from a feeling of humiliation, but it is characterized by a feeling of injustice, deprivation and doom.

Exploring the phenomenon of envy G.F. de la Mora, in different historical epochs, distinguishes two types of envy:

Personal envy - rather experienced in secret and hidden, considered shameful. This is either open aggression towards the object of envy, or other forms of rejection of this person.

Public envy - it is more typical for it to create and use stereotypes (“Money spoils character”, “In cramped conditions, but not offended”, etc.). These are the eternal stereotypes "Envious people will die, but envy will never", as they are transmitted and distributed in society as part of the worldview. With the help of these stereotypes, it is possible, even by demonstrating envy, to accuse a person of having an object of envy.

According to G.F. de la Mora, the social predisposition to envy is directed against individual personality traits. This theory can explain aggression towards non-standard thinking people. It happens that a group pushes a talented person out of unconscious envy of his qualities.

Envy in Latin sounds like livor, that is, "blue". It is not for nothing that people say “turned blue” or “green with envy”. And in China, envy is called "red eye disease", by which, in fact, they determine the envious person.

There is one common expression “There is no white envy, there is no black envy. There is only one - poisonous green. But is it? Let us consider in more detail its varieties and shades.

White envy. Sustained emotion is the impetus for achievement. A kind of incentive for active action, the desire for competition in striving for goals. The envious person is able to adequately accept other people's successes, analyze his own mistakes and, as a result, act in conditions of healthy competition, improve his personality. Only a truly self-sufficient person can experience this creative and healthy envy.

Pink envy is fleeting, harmless and superficial. It can be caused by happiness, the joy of a loved one, or the success of people in the immediate environment. Unfortunately, despite its sinlessness, such envy, with frequent manifestation, can turn into black.

Green envy. The cause of green envy may be greed or stinginess of a person. Moreover, it does not matter at all whether this person is poor or vice versa rich. An envious person does not find a place for himself because someone has something better, more beautiful, more expensive, more, etc. The meaning of life for such people is material wealth, so they negatively perceive everything related to the presence of such values ​​among others.

Gray envy is a manifestation of the lowest, most primitive traits of the human personality, a lack of self-respect and significance. The envious person constantly experiences a feeling of uselessness, eats himself from the inside because of his own complexes and low self-esteem. This type of envy is characteristic of people who are insecure, very touchy, neurotic, prone to introspection.

Yellow envy. More often than not, people who are jealous of you do not express it openly. But after communicating with them, the mood deteriorates, a feeling of anxiety and resentment arises. Hidden envy has its own signs. The person who has these feelings for you is vigilantly watching you: everything you say, do, wear, is discussed in detail. It seems that he admires you, but you feel that his enthusiasm is not real. There may be an opposite tactic: a person who envies you, scolds and criticizes you everywhere and always.

Black envy is a truly negative emotion. It is expressed in quiet, silent gloating and inaction. Black envy arises both in families and at work between colleagues, etc. These envious people are primitive and unrealized in anything. When the object of envy has a misfortune, the soul of the envious person is overwhelmed with a feeling of happiness.

Each person has their own envy, their own reasons. And not always this feeling can be attributed to one of the listed types, there are many shades of envy. The main thing is the understanding that envy is a self-destructive feeling. Recognize its presence, understand the reasons and turn the situation in your favor.

Thus, these types and colors of feelings of envy cause negative relationships, colossal destructive consequences for communication and mutual understanding, for human health, love and happiness, and in general, for the cause of peace and the progress of society. Envy is opposed to such Christian virtues as humility, generosity, benevolence and compassion. Next, we will try to find similarities and differences between the feeling of envy and other feelings and emotions of people.

3 Envy and its comparison with other feelings

Some scholars use the terms "envy" and "jealousy" interchangeably. There are also those who consider jealousy to be a broader concept than envy, therefore they consider it possible to use the concept of “social comparison jealousy” instead of the latter. As K. Muzdybaev notes, such a mixing of these concepts is of no use, since they reflect and regulate different areas of interpersonal relations.

Jealousy is a person's suspicious attitude towards the object of adoration, associated with painful doubts about his fidelity or knowledge of his infidelity. Jealousy is conditioned by the danger of losing a valuable relationship with another person in connection with a real or imagined rival. F. La Rochefoucauld wrote: “Jealousy feeds on doubts; it dies or goes into a frenzy as soon as doubt turns into certainty. Unlike envy, where there are two sides - the one who is envied and the one who is envious, jealousy involves three sides in its orbit: the first is the jealous one, the second is the one who is jealous, and the third is the one (those) to who is jealous, perceived by the jealous as a rival, claiming, like him, for the love of parents, the favor of the boss, etc. D. Kinsley also adds a fourth side - the public, which is always interested in how the relationship between partners and the rival develops.

P. Titelman defines the differences between envy and jealousy as follows: a feeling of envy arises when an individual does not have what he passionately wants; a feeling of jealousy arises when, due to the presence of a rival, an individual is afraid of losing what he has and what is significant to him. G. Clenton and L. Smith note another difference: the envious person tries to control abstract and material objects (status, money, etc.), but not living ones. The jealous person is concerned about controlling people who are significant to him.

If envy, as shown above, is in most cases considered a human flaw, then jealousy, which has objective reasons, is a socially approved feeling and is encouraged by society.

According to M. Klein, envy is the opposite of love relationships. In her book Envy and Gratitude, she notes that an envious person feels bad at the sight of pleasure. He is happy only with the suffering of others. Therefore, all attempts to satisfy envy are futile.

Jacques Lacan emphasizes that envy and jealousy should not be confused. Envying, we do not at all strive to receive this or that object, as a rule, we do not need at all what we envy another person. Because the happiness of another is not at all tailored to our shoulder.

The destructiveness of envy is largely due to the fact that, like jealousy, its main basic emotion is fear. Fear of what? And the fact that someone who is “on the same level” with you suddenly got at his disposal something “increasing his social rank”: an apartment, a car, a summer house, a job in a prestigious place ... Yes, everything that, in the opinion of the most envious (otherwise and according to an unconscious feeling), makes "this lucky guy" a step or two higher than himself: so to speak, "external, formal attributes of power." But now, allegedly (again, more on the basis of unconscious sensations), there is a possibility that the lucky one, on the basis of this, will begin to command, manipulate, rule envious people - when there seems to be no causal relationship for such power from the very beginning! And if jealousy is the fear of losing the already existing power, then envy is the fear that power over the envious will manifest itself “not where it should be”; that "promotion in rank" will be distributed "unfairly" and there is a danger of suddenly, for no reason at all, falling into disgrace.

As already described above, envy is annoyance because of someone else's good or good. She has one unique property - passivity, she does not push for action, does not do better. The envious thinks: "He can, but I can't."

Some scholars associate envy with rivalry - the competition of persons in achieving the same goal. It encourages a person to change, to master something new. The opponent thinks: “He can, and I can. Even better".

In fact, envy is based on comparison: I and others. Admiration is the ability to stop before you say to yourself: "Here I am...". We admire the art of ballet dancers, great masters of painting, but at the same time we don’t say: “But I don’t know how to dance or paint like they do.” Comparing yourself to someone else is always bad. As Mandelstam wrote: "Do not compare: the living is incomparable." After all, if you consider someone better than yourself, then logically it turns out that you are worse. This will sooner or later lead to a feeling of inferiority, to a hidden resentment, anger.

Envy is different from the desire to have something. Namely, its specificity. If you just want to have a house by the sea - this is your desire. If you need exactly the same as the Petrovs, most likely you envy these people.

But for example, Yu. Shcherbatykh, highlights the following "roots" of envy. In his opinion, “this is a complex psychological cocktail of different ingredients, among which eight main ingredients can be distinguished.

Equality.

At the heart of envy may be the desire for equality. A person can consciously or subconsciously believe that all people are about wounds, and therefore should receive about the same from life. Such people are especially outraged and annoyed when someone from their inner circle achieves success, someone who stands "on the same hierarchical step."

Justice.

Envy is a special, hypertrophied sense of justice: "Everything should be deserved!" or “Everything in this life must be honest!”. The problem is that the concept of "fair" and "fair" each person understands in his own way. However, for many people it is very important that wealth and success come in a just way. They are ready to put up with the fact that a person has earned a million dollars by working hard for several years and denying himself everything, but when a bum who won the lottery becomes a millionaire, it is unbearable for them! With age, people who have nurtured their envy from this root often choose the role of martyrs for themselves. They suffer from a sense of injustice, trying to put the blame on the more successful. By making others feel guilty, they seem to restore justice in the world in their imagination.

Negative attitude towards wealth and success.

Some people can tolerate the moderate success of others, but excessive (from their point of view) wealth is immoral. In this case, we are dealing not so much with envy as with certain ethical attitudes. But such people themselves are not internally ready for wealth, since in childhood their parents deeply inspired them with the thought that “you cannot build stone chambers with righteous labor”, and “all significant fortunes are earned dishonestly”. Therefore, such people are very annoyed by the wealth and success of other people, especially when they boast of it.

Resentment for fate.

This root of envy sprouts in those who unnecessarily believe in the omnipotence of fate, and weakly believe in their own strength. They are very upset by the realization that other people are luckier than they are. It seems to them that fortune for some reason disliked them, and they themselves cannot do anything in this life without the help of external circumstances. Such people put candles in temples, believe in omens and feng shui, offer prayers or practice magic - with varying degrees of success or not at all.

Negative attitude towards other people.

People who are jealous for this reason do not like people very much and do not trust them. It is possible that this is the result of upbringing, or maybe it is a consequence of some life events, after which a person was offended by the whole world. From hatred to envy is one step, but such a strategy does not win in the struggle of life. After all, people perfectly feel the attitude towards themselves and begin to treat the envious person even worse. A vicious circle arises, from which you can only get out if you learn to see the good, bright sides in people.

Jealousy.

Jealousy and envy are sisters. "It's all mine and only mine," says envy, "and I don't want anyone else to have it." “I want only me to have your love, so that you belong only to me,” jealousy echoes her, and it is very difficult to distinguish their voices.

Low self-esteem.

People whose envy grows from this root do not believe in themselves, their strengths and abilities. Moreover, they do not truly love and do not value themselves. Other people seem to them more successful, strong and lucky, although objectively this may not be the case at all. We can say that the envy of such people is one of the components of their inferiority complex.

Inability to take advantage of defeats.

Such people have not learned to properly relate to the lessons that life teaches them. They perceive with horror even the slightest defeat in life's struggle, instead of treating life as a game. Their overly serious and responsible attitude to life plays a bad joke on them, and in their hearts they envy those who live easily and naturally.

Kirillov A. sees envy as a form of manifestation of aggression, but often in mild configurations, since for the most part this kind of mood does not turn into real behavior. The moral and ideological justification of envy can be both narcissism (“an individual's idea of ​​his own exclusivity and worthiness of more”), and an opinion about the unfair nature of the distribution of resources in the past and/or present.

Interestingly, the words "hatred" and "envy" differ only in prefixes. You can paraphrase a well-known saying, and it turns out - "From envy to hatred is one step."

Thus, envy cannot be interpreted unambiguously, and the manifestation of this feeling is possible when studying its relationship with the moral and business qualities of a person. In this paragraph, parallels were drawn and such feelings and emotions as self-doubt, resentment, rivalry, jealousy, annoyance, anger, aggression, fear, comparison, justice, etc. were generalized with envy. In any case, all manifestations of envy are negative and negative. affect the moral and physical appearance and health of a person. Next, psychologists' advice on "taming" the feeling of envy will be given.

4 How to get rid of envy

Unfortunately, even the kindest and most decent person can sometimes feel envy. We are all people, we all have a variety of feelings and emotions, therefore, catching yourself in envy, immediately brush off this bad thought, switch to something good, beautiful, good. Understand that each of us is inimitable and unique, each one has his own path and his own story, each of us achieves certain results during our life. Perhaps behind wealth, dazzling appearance and success lies a deeply unhappy person or an embittered person, so is it worth it to envy? If you completely eradicate the feeling of envy in yourself, you will feel what a weight will fall from your soul. Let only goodness, love, honor and dignity live in your heart!

The range of manifestation of envy is from light injections to the explosion of an explosive cauldron of poisonous bile. But in any of its manifestations, this feeling destroys the soul. Of all the vices, it is most difficult for a person to admit to envy. He can brag about his various passions - gluttony, lust, laziness or pride, but not that he is envious of someone. And this is not surprising: the one who is angry that someone feels good, and rejoices when someone suffers, does not cause sympathy.

Our society now is a huge field for cultivating envy. In Soviet times, everyone was equal, but even those who turned out to be “more equal” did not demonstrate their wealth. The reasons for envy are simple - an unsatisfied need for something: love, popularity, money, a luxurious life, appearance. A girl will never envy a friend who has lost weight if her figure is normal.

Envy can be fought with beliefs and reflections:

First, you need to stop comparing yourself to others. You need to say to yourself more often: “I am such (oh), what (oh) I am! This is my destiny, this is my life! I love myself the way I am. I don't want to compare myself to anyone!"

Another way is to discredit for yourself what you envy. For example, a friend lost weight, but her health deteriorated. Are you sure you need thinness at this price?

Remind yourself more about what you have. For example, if a friend gets a promotion, say to yourself, “So what? But I have a free work schedule and I can communicate with my children more often.”

Remember more often people who live worse than you, who have less than you. For example, the train of thought may be: “Lena bought a three-room apartment, how good it is that I have my own one-room apartment, because Katya does not have her own housing at all.”

Think about it, do you really need what caused an attack of envy? Think about whether your desires are commensurate with true needs? For example, my friend bought a Mercedes, but do I really need it? Because I can’t drive a car and I don’t have a driver’s license.” Are you jealous of your married friends? But try to listen more closely to their stories about family life, and you will see that they are full of problems. It is possible that your girlfriends see big pluses in your unmarried life that you do not appreciate. Try to analyze whether it is really so “good where we are not”? If you do not know the whole life of a person who, from your point of view, was successful, then why do you assume that everything is incomparably better with him than with you? We often hear about people whose material wealth can be envied, that they develop an addiction to alcohol and drugs, they leave their families, they spend years in treatment. We learn, perhaps too late, that many celebrities have gone through years of suffering...

Boost your self-esteem. Women often love gossip. Gossip can be a rare pleasure. Because it is in these conversations that we take our souls away. This is one of the tools to increase self-esteem. One has only to give slaps in the face to all his competitors - and the soul becomes easier. Gossip can heal sick ego.

A. Postelnikova offers her own ways of “fighting” envy: stop feeling sorry for yourself and get down to business! After all, you, as a person, are no worse than the object of your envy. You are also smart and talented. Get involved in a business that will be interesting to you, which will open up prospects for the development of your mind and talent. Find like-minded people among the people around you. And your life will gradually find harmony. You will learn to accept your life as it is. Because this is only your life, and you are able to make it calm, interesting and harmonious, without envying anyone and without wasting energy on self-discipline. Knowing your shortcomings, your main task is to transform them into virtues and always remain an example of kindness and generosity.

The first and, perhaps, the main step towards getting rid of envy, according to A. Prokhachenko, is the recognition of its existence. “When you stop fooling yourself, it will be easier to let go of this pesky predator. Try to focus on your own achievements and don't compare yourself to anyone - it's just your life.

As far as possible, reduce communication with those in whose presence you manifest an inferiority complex or megalomania. Maintaining relationships with acquaintances, let into your inner world only those with whom you are connected by mutual trust and sincere respect. Otherwise, the insidious Salieri will definitely wake up in someone.

Among the several billion people on the planet, there are bound to be those who are superior to you in many ways, and those who will never be able to achieve your success. Therefore, arrogance or envy is a complex of someone else's usefulness, not justified by common sense. Establish equal relations with everyone, be polite, sensitive, then each of your success will be perceived adequately, with joy. Well, if someone, fenced off from you by a wall of envy, does not want to make contact, have pity and forgive him. After all, envious people are unfortunate people who do not know the holidays.

D. Sokolova's opinion of getting rid of various shades of envy is interesting:

How to get rid of black envy? If you are overwhelmed by an acute feeling of envy, it is useless to turn to common sense at such a moment. The main thing now is to calm down. Find a quiet place, sit down, relax, close your eyes. And imagine yourself where you felt good: on a sunny meadow in the forest this summer, on your grandmother's veranda as a child, on the streets of an unfamiliar old city. Focus on these good feelings and hold on to them until you feel like you had many great moments too.

How to get rid of gray envy? First of all, realize that you are envious of this person in some way. Do not blame yourself for this - all people experience a feeling of envy from time to time, although not everyone admits it to themselves. Yes, the person you envy is better in some way. But precisely "in something." Try to ask yourself the question: do I want to completely change fate with him? Take not only his career success, but also his stomach ulcer, teenage son who got involved with bad company? And in return, give all the good things that I have - a calm family, parents who are alive and well; the dacha where you spent your childhood ... And try to feel: are you comfortable after such an exchange?

How to get rid of white envy? If you feel pricks of "white" envy, start acting in the direction where your opponent succeeded. And focus on this activity. Are you jealous of your girlfriend's beauty? Take care of your appearance - choose a diet, exercise, find a good beautician and makeup artist. Maybe you will not become as beautiful as she is, but you will be able to love your appearance, find a zest in it. This means boosting your self-esteem. And envious feelings for a friend will gradually melt.

How to get rid of green envy? If you are envied, moderate the demonstration of what causes these feelings. Are you lucky in some way? Dedicate only the closest people to the details, those who know everything about you - falls, tragedies, failures. Thank life yourself for giving you health, strength and energy in order to stay on top, and stop looking condescendingly at those who are deprived of this.

It is useless to fight envy, E. Karepova believes, since envy always disguises itself as other feelings: aggression, irritation, depression.

In her opinion, ways to get rid of envy can be:

Active methods - such as self-improvement, search for new, own goals and opportunities for their implementation;

Passive ways - people who do not have enough strength to cope with competition experience depression and apathy.

A more productive, albeit passive, way to get rid of envy is reflection, the search for answers to the questions of why this particular item is needed and what it will bring for happiness, whose goals are these and what they mean specifically for the envious person: “We are more often upset about what we do not have than we rejoice in what we have.” It is also important to understand the source of envy, which is very, very difficult, since it is not always clear why exactly this person is envied. As a rule, it turns out that they envy personal qualities that are lacking, but it seems that these qualities are annoying. But not everyone is ready for such discoveries and not always. Paradoxically, only by truly loving yourself can you love someone else.

So, envy can become a source of illness and suffering, because, being envious, the human body works to wear out: the nervous system is in constant tension, all feelings and emotions are aggravated to the limit, internal constancy is violated. And as it was already emphasized above, that, unfortunately, everyone, even the most respectable and sympathetic people, is subject to this feeling, and how to deal with it, and whether it is worth fighting, must be decided individually for each ...

2. Empirical study of the emergence of feelings of envy in people

2.1 Studying the degree of significance of the life and professional values ​​of the subjects

The active desire of a modern person to be successful and to realize their desires and needs is often associated with the desire of the individual to achieve material wealth. To be successful in modern reality means to be a financially secure person, thus, the desire to move towards success is due to the desire to achieve economic well-being, rather than internal harmony associated with higher ethical concepts.

In the business world, as well as in the surrounding reality, the desire to achieve success is associated with the manifestation of envy for the person who has great material wealth.

To study the study of the relationship between envy and the level of business activity, we used the Good-Evil and Deed. Dolphin. Shark" L.M. Popov. At the initial stage, in order to study the degree of significance of life and professional values ​​for the subjects, we used the method of M. Rokeach "Value Orientations" (Appendix A).

The methodology "Good-Evil" is aimed at studying the moral and ethical orientations of the individual. Summarizing the characteristics of the two polar orientations of the personality, it is necessary to clarify that the “good” indicator means a person with high spirituality, guided in his behavior by universal moral principles. While the indicator "evil" is characterized on the basis of this technique as an evil, envious person who negatively perceives the surrounding people.

The study was organized with OSU students studying in the specialty "jurisprudence" aged 17 to 19 years in the amount of 20 people, of which 11 respondents - girls and boys - 9.

An analysis of the structure of terminal values ​​according to the method of M. Rokeach showed that in the hierarchy of values ​​the following were typical for this sample: health (46%), materially secure life (20%), happy family life (11%), love (6%), cognition (6%). So, the majority of respondents put “health” in the first place among the proposed terminal values. The dominance of this value is quite natural for the individual, since everyone strives to feel physically and mentally healthy.

The priority of material values, perhaps, is associated with the changes that have taken place in modern reality in the minds of the younger generation, i.e. with dynamic changes in the orientations of society towards material wealth. In particular, this may be due to the influence of the media on the minds of young people, emphasizing the power of money. The values ​​associated with a happy family life, love, are also quite natural, given the age of our respondents, the desire to have a family is more often projected in young people with the presence of a close person of the opposite sex, the desire to feel interesting and attractive. Most likely, in this age period, the respondents are not yet fully aware of what a family is and are not ready for such serious obligations internally. The manifestation of the value of knowledge may be associated with the desire to obtain new information, the desire to use the acquired knowledge in practice in order to achieve material well-being.

A study of the structure of instrumental values ​​showed that the most frequently chosen means of achieving life goals were education (25%), strong will (18%), cheerfulness (18%), good manners (11%), responsibility (9%).

Of the above values, the highest rank was given to education; in our opinion, this may be due to age characteristics, the period of education and the requirement of modern conditions for the availability of compulsory higher education.

Thus, the aspirations of young people for education and personal well-being dominate among the values ​​proposed in the methodology of M. Rokeach.

2.2 The relationship between the manifestation of feelings of envy and the business activity of the individual

Analyzing the results of the "Good-Evil" methodology (Table 1), we determined that among the students surveyed, the average level is dominant in all three indicators. Studying the results of diagnostics separately for each indicator, we determined that in terms of the “Good” indicator, the level of “below average” and “average” (40%) appeared in the same place in terms of significance. This shows that among the subjects 40% are characterized as individuals with an average level of spirituality. These respondents show envy towards others. In second place in terms of significance for this indicator is the level “above average (20%). These results testify to the presence among students of individuals with low rates of positive moral and ethical orientations, these respondents can be considered as prone to the manifestation of envy, having a very low level of positive personality traits. High and low levels in terms of "Good" among the subjects were not identified.

Table 1. Levels of moral and ethical orientations of a person according to the Good-Evil method.

LevelsTraitsGoodGood-EvilAbsol.%Absol.%Absol.%Low--15--Below Average840525210Average8409451050Above Average420420525High --15315Total 201002010020100

Studying the results of the indicator "Evil", we determined that the average level (45%) is in the first place in terms of the frequency of manifestation, the level "below average" (25%) is in the second place, which indicates the presence among students of personalities with mildly pronounced negative traits. The third place is occupied by the “above average” level (20%), i.e. among the students surveyed, there were individuals who not only have a tendency to manifest envy, but also young people who have this feeling expressed to a greater extent. In addition, we observe that according to the indicator under study, high (5%) and low (5%) levels appeared, indicating the presence in the group of subjects of people who have a pronounced manifestation of negative qualities (a high level of "Evil"), and personalities which this quality is not expressed (low level of "Evil").

Studying the final result of the group (humanity coefficient), we determined that the average level (50%) is dominant, i.e., among the respondents, the majority have an average level of envy.

Let us turn to the results of the DDA methodology (Table 2). Studying the first scale - the ability for business activity, manifested in efficiency, we determined that among the students surveyed the level "above average" dominates (50%), this indicates the presence among the respondents of individuals with good business activity, energy. The presence of this quality is necessary for students studying in the specialty "jurisprudence". In second place in terms of importance is a high level of efficiency, which is possessed by 30% of respondents. So, among the students surveyed, the level of efficiency is quite high, which indicates the high business qualities of the respondents.

Table 2. Levels of business activity according to the DDA method

LevelsTraits BusinesslikeDolphinAbsol.%Absolute%Absolute%Low------Below Average----15Average4202101365Above Average1050315525High 630157515Total201002010020100

Studying the ethical predisposition to be peaceful with business partners, expressed in terms of the "dolphin", we determined that a high level prevails among the respondents (75%), i.e. the majority of respondents have a positive orientation in the presence of a high life potential. The second place is occupied by the level of "above average", amounting to 15% of the total number of respondents. By the “dolphin” indicator, we mean benevolent personalities, in whom the feeling of envy is extremely rare, since they tend to trust others, such personalities meet the criterion of moral reliability.

The opposite indicator is the scale expressing the ethical predisposition to be aggressive with business partners, which is designated as "shark". According to this indicator, the average level is dominant (65%), which indicates the presence of this predisposition among the respondents, but at an average level. In second place in terms of significance was the “above average” indicator (25%), i.e., among the studied students, individuals with this ethical predisposition appeared, such people are prone to manifestation of envy, because they are aggressive, have a negative social orientation with a high life potential .

Thus, the analysis of the results of the "Good-Evil" and "DDA" methods showed that there is a relationship between the manifestation of a feeling of envy and the business activity of a person in a group of subjects. If there are individuals among the respondents who have a high indicator of "Good", we observe active, businesslike "dolphins" who do not show envy and are oriented towards a positive social orientation. Among students who have a high level and a level “above average” in terms of “Evil”, we observe character traits inherent in “sharks”, which have a manifestation of envy and, at the same time, are oriented towards a negative social orientation.

Conclusion

Concluding the theoretical and empirical analysis of envy as one of the factors of interpersonal relations, the following should be noted. Behind ́ Vist is a socio-psychological construct/concept that covers a number of different forms of social behavior and feelings that arise in relation to those who possess something (material or intangible) that the envious person wants to possess, but does not possess.

As a result of a theoretical analysis of the works, a socio-psychological portrait of envy was drawn up, and a conclusion was made about its universal nature and the dependence of the manifestation of envy on cultural, historical and social factors. One of the basic characteristics of envy is that it is expressed indirectly, through a complex of relationships to another and experiences of these relationships, that it is not always recognized by the subject as a relationship to other people. An envious attitude towards another is experienced as a set of states (annoyance, despair, sadness, impotence, anger, anger) and is closely connected with such relations as hatred, hostility, jealousy, contempt. An envious attitude actualizes verbal aggression (lie, slander), strengthens the desire to hypocrisy, revenge, destroy the other, both psychologically and physically.

Among the personal reasons that actualize envy, on the one hand, humiliation, self-contempt, loss of one's own Self are indicated, and on the other hand, inflated claims: love of fame, ambition, lust for power, greed. Envy can become a source of illness and suffering, because, being envious, the human body works to the point of wear and tear: the nervous system is in constant tension, all feelings and emotions are aggravated to the limit, internal constancy is violated. And as it was already emphasized above, that, unfortunately, everyone is subject to this feeling, even the most respectable and sympathetic people, and how to deal with it, and whether it is worth fighting, must be decided individually for everyone.

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Methodology "Value Orientations" by M. Rokeach

Personality test aimed at studying the value-motivational sphere of a person. The system of value orientations determines the content side of the personality's orientation and forms the basis of its relationship to the surrounding world, to other people, to itself, the basis of the worldview and the core of the motivation for life activity, the basis of the life concept and "philosophy of life".

The methodology developed by M. Rokeach is based on direct ranking of the list of values. M. Rokeach distinguishes two classes of values:

Terminal - beliefs that the ultimate goal of individual existence is worth striving for. The stimulus material is represented by a set of 18 values.

Instrumental - beliefs that some mode of action or personality trait is preferable in any situation. The stimulus material is also represented by a set of 18 values.

This division corresponds to the traditional division into values ​​- goals and values ​​- means.

When analyzing the obtained rankings of values, the psychologist pays attention to their grouping by the subjects into meaningful blocks for various reasons. So, for example, one can single out "concrete" and "abstract" values, the values ​​of professional self-realization of personal life, etc. Instrumental values ​​can be grouped into ethical values, communication values, business values; individualistic and conformist values, altruistic values; values ​​of self-affirmation and values ​​of acceptance of others, etc. The psychologist must try to catch the individual pattern. If it is not possible to identify any regularities, it can be assumed that the respondent's system of values ​​is not formed or the insincerity of the answers during the survey.

The advantage of the technique is its versatility, convenience and economy in conducting the survey and processing the results, flexibility - the ability to vary both stimulus material (lists of values) and instructions. Its essential disadvantage is the influence of social desirability, the possibility of insincerity. Therefore, a special role in this case is played by the motivation for diagnosis, the voluntary nature of testing and the presence of contact between the psychologist and the subject. The application of the methodology for the purpose of selection, examination should be very careful.

Features of the testing procedure:

The respondent is presented with two lists of valuables (18 each), either on sheets of paper in alphabetical order or on cards. In the lists, the subject assigns a rank number to each value, and arranges the cards in order of importance. The latter form of material supply gives more reliable results. First, a set of terminal values ​​is presented, and then a set of instrumental values.

To overcome social desirability and deeper penetration into the system of value orientations of the subject, it is possible to change the instructions that provide additional diagnostic information and allow more reasonable conclusions to be drawn. So, after the main series, you can ask the subject to rank the cards by answering the following questions:

“In what order and to what extent (as a percentage) are these values ​​realized in your life?”

“How would you place these values ​​if you were what you dreamed of?”

“How do you think a person who is perfect in every way would do it?”

“How do you think most people would do it?”

“How would you have done it 5 or 10 years ago?”

“How would you do it in 5 or 10 years?”

“How would people close to you rank the cards?”

The survey is best done individually, but group testing is also possible.

Instruction:

“Now you will be presented with a set of 18 cards with the designation of values. Your task is to sort them in order of importance for you as the principles that guide you in your life.

Each value is written on a separate card. Carefully study the cards and, choosing the one that is most significant to you, put it in the first place. Then choose the second most important value and place it next to the first. Then do the same with all the remaining cards. The least important will remain last and will take 18th place.

Develop slowly, thoughtfully. If in the course of work you change your mind, you can correct your answers by swapping the cards. The end result should reflect your true position."

List A (terminal values):

active active life (completeness and emotional richness of life);

life wisdom (maturity of judgment and common sense, achieved by life experience);

health (physical and mental);

interesting job;

beauty of nature and art (experience of beauty in nature and art);

love (spiritual and physical intimacy with a loved one);

financially secure life (lack of material difficulties);

having good and true friends;

public recognition (respect for others, team, workmates);

knowledge (the possibility of expanding one's education, horizons, general culture, intellectual development);

productive life (the fullest possible use of their capabilities, strengths and abilities);

development (work on oneself, constant physical and spiritual improvement);

entertainment (pleasant, easy pastime, lack of responsibilities);

happy family life;

the happiness of others (well-being, development and improvement of other people, the whole people, humanity as a whole);

creativity (possibility of creative activity);

self-confidence (inner harmony, freedom from internal contradictions, doubts).

List B (instrumental values):

accuracy (cleanliness), the ability to keep things in order, order in business;

upbringing (good manners);

high demands (high demands on life and high claims);

cheerfulness (sense of humor);

diligence (discipline);

independence (ability to act independently, decisively);

intolerance to shortcomings in oneself and others;

education (breadth of knowledge, high general culture);

responsibility (sense of duty, ability to keep one's word);

rationalism (the ability to think sensibly and logically, make well-considered, rational decisions);

self-control (restraint, self-discipline);

courage in defending one's opinion, views;

strong will (the ability to insist on one's own, not to retreat in the face of difficulties);

tolerance (to the views and opinions of others, the ability to forgive others for their mistakes and delusions);

breadth of views (the ability to understand someone else's point of view, respect other tastes, customs, habits);

honesty (truthfulness, sincerity);

efficiency in business (industriousness, productivity in work);

sensitivity (caring).

Introduction

Envy is considered one of the seven deadly sins and the most hidden feeling in the souls of people. Unlike other sins, which can be rationally justified, envy has always been considered shameful in any manifestation, even its shades.

Perhaps it is the fear of a feeling that everyone has to one degree or another, but is rejected by everyone, is the reason for such a rare mention of it even in psychological studies.

Envy is not included in the explanation of the motives of one's own behavior, even if this is the only motive. Another distinctive aspect of envy is that this feeling is formed and acts only in social situations: people always envy someone or something. It is interesting that it is most often noticeable to everyone, except for the one who is envious - the power of mental defenses in this case is very high. Often this is a rationalization “he doesn’t deserve it…” or “it happened only because…” or a projection “it’s them who envy…”, “the world is cruel and unfair, so you need to do everything to win…”, - there are a lot of options, but There is only one goal: to save your self-esteem. Everyone wants to be envied, but no one will ever admit to envy: it's like admitting to their own failure.

But envy carries not only a brightly negative connotation, it can also become a beneficial impulse.

From the point of view of psychology, envy is a manifestation of achievement motivation, in which someone's real or imagined advantages in acquiring social benefits, material values, success, status, personal qualities are perceived by the subject as a threat to the value of one's own " Iand are accompanied by affective experiences and actions.

The relevance of the problem of experiencing envy among the military in interpersonal relations is primarily due to the fact that the gradual stratification of society into rich and poor, wealthy and living below the poverty line, the existence of property differences between people, the polarization of the level and quality of life of representatives of different strata of society stimulate the spirit of competition and rivalry, activate the feeling of envy towards people " another fate", "happy fate", their career growth, influence, their wealth, success. The current social and socio-psychological situation provoked an increase in this feeling and contributed to an increase in its influence on relations between people, expanding the field of manifestation of envy. The spirit of consumerism and pragmatism, which permeates the life of modern man and society, coexists with envy, which with increasing force subordinates all other interests of a person to his desire to achieve wealth, or, in any case, such a standard of living, which in ordinary consciousness is designated as follows: " We live like no other." The strengthening of social differences between people, stimulating competition and rivalry, inevitably leads to a clash of ambitious motives of the individual, activated by envy, which often does not reflect the real needs of a person.

Envy can be interpreted as a state, feeling, feeling of dislike for another person, in relation to his happiness, well-being, success, morality, cultural level or material superiority. Envy is a recognition of the superiority, success, well-being of another, combined with a feeling of annoyance, hostility towards the successful. Envy exhibits pretentious desires to have, to possess at the level of another or even to surpass him, to dominate. Being generated by a competitive feeling, the intention of envy is aimed at the desire to destroy this superiority, realized or declared as the elimination of injustice. In the system of human existences, envy is among such phenomena as suffering, fear and loneliness, which are of a negative, destructive nature.

An object research:emotional-volitional sphere of personality.

Thing research:features of the manifestation of envy of the military of various official status.

Target research - identifying the features of the experience of envy in the military.

Hypothesis

In accordance with the goal, the following tasks :

1)reveal the essence of the phenomenon of envy, its content, structure, forms of manifestation;

2)identify the main features of the manifestation of envy in the interpersonal interaction of subjects;

)describe the psychological characteristics of the professional activities of the military;

)identify feelings of envy in military personnel.

Methodsresearch:

)study and analysis of scientific literary sources;

2)psychological testing;

)statistical analysis of the results.

Chapter 1

1.1 Psychological causes of the phenomenon of envy

In the world of an endless stream of information, there are constantly many reasons to envy, and even more reasons to suffer from a clear inconsistency with the standard (the object of envy). Many programs about the life of stars make middle-class people envy them, as they realize that they cannot achieve the same benefits. Thus, envy also arises as a result of the ambition of more successful people who, announcing their success, once again assert themselves at the expense of those who admire them.

Object of study - envy- is one of the social emotions, that is, arising from the satisfaction of social needs and relating to the interaction of people. Emotions are one of the main mechanisms of internal regulation of mental activity and human behavior, aimed at meeting urgent needs. Three aspects of this phenomenon should be noted:

· subject- one who is envious;

· an object- the one who is envied;

· thing- what they envy.

Envy is always based on identification: people envy those they want to be like, even if it is a myth and unattainable.

In fact, envy is a deep feeling of disappointment in one's achievements, a sense of inadequacy, imperfection due to the well-known stereotype that envy is something shameful, a feeling of guilt for the presence of this feeling of envy is also superimposed on hurt self-esteem.

Exist twoversions of the emergence of envy - congenital and acquired. According to the first version, envy is a kind of genetic program, like laziness, which we inherited from our ancestors and was fixed in the process of evolution. The theory, in principle, is logical, but it describes only a constructive, so-called " white"envy, and in no way explains the black, soul-draining feeling that torments a person, but does not push him to real competition with an opponent. Therefore, the theory of" social learning ", which believes that a person learns envy in the process of social life, has received much more supporters. According to this point of view, there is no innate tendency to envy. Just for educational purposes, parents begin to compare their child aloud with other children - more successful, from their point of view, as a result of which they involuntarily sow the pure soul of the child " seeds of the sin of envy". And then the corresponding fruits grow from these seeds. Over time, envy can lead to personality deformation. A person becomes more suspicious and anxious, he has a feeling of his own inferiority. The chronic form of envy strains the nervous system and exhausts a person to the extreme, not only on the psychological , but also on the bodily level. We can say that envy is a manifestation of the immaturity of the personality. This immaturity of the personality is expressed in the fact that a person does not know how to realize his destiny in the world, does not understand his strengths and is not able to learn how to develop them. That is why people more often they envy what is not for sale and what cannot be obtained for any money.Such phenomena include beauty, talent, good luck.

Envy has many roots. This is a complex psychological "cocktail" of different "ingredients", among which eight main "ingredients" can be distinguished.

1. Equality.

At the heart of envy may be the desire for equality. A person can consciously or subconsciously believe that all people are about wounds, and therefore should receive about the same from life. Such people are especially outraged and annoyed when someone from their inner circle achieves success, someone who stands "on the same hierarchical step."

2. Fairness.

Envy is a special, exaggerated sense of justice: "Everything should be deserved!" or "Everything in this life must be honest!". The problem is that the concept of "fair" and "fair" each person understands in his own way. However, for many people it is very important that wealth and success come in a just way. They are ready to put up with the fact that a person has earned a million dollars by working hard for several years and denying himself everything, but when a bum who won the lottery becomes a millionaire, it is unbearable for them! With age, people who have nurtured their envy from this root often choose the role of martyrs for themselves. They suffer from a sense of injustice, trying to put the blame on the more successful. By making others feel guilty, they seem to restore justice in the world in their imagination.

3. Negative attitude towards wealth and success.

Some people can tolerate the moderate success of others, but excessive (from their point of view) wealth is immoral. In this case, we are dealing not so much with envy as with certain ethical attitudes. But such people themselves are not internally ready for wealth, since in childhood their parents deeply inspired them with the thought that “you cannot build stone chambers with righteous labor,” and “all significant fortunes are earned dishonestly.” Therefore, such people are very annoyed by the wealth and success of other people.

4. Resentment at fate.

This root of envy sprouts in those who believe too much in the omnipotence of fate, and weakly believe in their own strength. They are very upset by the realization that other people are luckier than they are. It seems to them that fortune for some reason disliked them, and they themselves cannot do anything in this life without the help of external circumstances. Such people put candles in temples, believe in omens and feng shui, offer prayers or practice magic - with varying degrees of success or not at all.

5. Negative attitude towards other people.

People who are jealous for this reason do not like people very much and do not trust them. It is possible that this is the result of upbringing, or maybe it is a consequence of some life events, after which a person was offended by the whole world. From hatred to envy is one step, but such a strategy does not win in the struggle of life. After all, people perfectly feel the attitude towards themselves and begin to treat the envious person even worse. A vicious circle arises, from which you can only get out if you learn to see the good, bright sides in people.

6. Jealousy.

Jealousy and envy are sisters. "It's all mine and mine alone," says envy, "and I don't want anyone else to have it either." jealousy echoes her, and it is very difficult to distinguish their voices.

7. Low self-esteem.

People whose envy grows from this root do not believe in themselves, their strengths and abilities. Moreover, they do not truly love and do not value themselves. Other people seem to them more successful, strong and lucky, although objectively this may not be the case at all. We can say that the envy of such people is one of the components of their inferiority complex.

8. Inability to benefit from defeats.

Such people have not learned to properly relate to the lessons that life teaches them. They perceive with horror even the slightest defeat in life's struggle, instead of treating life as a game. Their overly serious and responsible attitude to life plays a bad joke on them, and in their hearts they envy those who live easily and naturally.

Envy is a kind of deceit, the desire to be happy is transferred to an object or model that another has, thus, dependence on the sample is formed, as a symbol of sufficiency. Thus, the circle closes: the suppression of dissatisfaction entails aggression, then envy and guilt arise, imposed by the installation of the "Super-I" - this is how a person ceases to feel his own life and only boils in the cauldron of his own passions, it is not for nothing that they say that envy destroys from within .

The cycle of family relationships is often associated with natural envy: with the appearance of a child in the family, when the mother is the whole world for the child, the man envies her and their relationship with the child, close connection and may feel rejected. With age, the attention of the child switches to the father, as a symbol of activity, activity, connection with the outside world - and the mother already envies the form of relationship that she cannot build with the child. Later, both parents envy the company, which becomes the meaning of their child's life in adolescence. Then the cycle repeats, but already that child takes the place of the parent. This experience is common to all people, but most are afraid to admit it to themselves.

There is a category of people who, having a lot, still envy others - this is not a desire to possess something specific, but rather a feeling of their own inferiority, the envious person is looking for an advantage that he lacks in anyone and in anything, just to fill the inner emptiness and dissatisfaction. Such a person envies those feelings, qualities that the one who is envied possesses. This phenomenon is explained by the results of the study S. Frankel and I. Sherik.

The results of the study show that the first deep psychological aspect of envy is that they want to get not so much a good that is not available, but a feeling from it. In the experiment, it was revealed that the child is jealous of the toy only when his neighbor is interested in it. He wants to get the same pleasure from her.

· There must be the ability to oppose the "I" and the object (for the libido-aggressive replacement of the object of envy);

· There must be a concept of ownership;

· There must be the ability to imagine and foresee the desired end state.

This experiment, in turn, confirms and supplements the equilibrium theory F. Hyder, who believes that a person can envy because of a thing that belongs to another, although before he himself never felt the need for it and did not even think about it - that is, you can desire something just because the other has it. F. Hydersuggested that there is a so-called motive, the desire for the same fate and equal results.

Doctor of Psychology, Professor E. P. Ilyin states: “Envy can be experienced as annoyance, anger at someone who, it seems, has achieved undeserved success, received undeserved benefits, and on the other hand, as an insult to fate in connection with a seemingly undeserved The envious person suffers from the consciousness of his own inferiority: if I don’t have this, then I’m worse than him. ”

In dictionary " Psychology<#"justify">Thus, having studied this point, we can say that envy is a feeling of dissatisfaction with oneself, which is largely fueled by social stereotypes about the "sinfulness" of envy.

Exist twoversions of the emergence of envy - congenital and acquired. However, since the congenital version of the occurrence of envy does not explain black envy, but only white envy, the theory of "social learning" has received much more supporters, which believes that a person learns envy in the process of social life. According to this view, there is no innate tendency to envy.

The roots of envy are: equality, justice, inability to benefit from defeats, resentment of fate, negative attitude towards other people, negative attitude towards wealth and success, low self-esteem.

Envy can also be experienced as annoyance, anger at someone who seems to have achieved undeserved success, received undeserved benefits, and on the other hand, as an insult to fate in connection with a seemingly undeserved own failure.

1.2 Psychological forms of the phenomenon of envy

Depending on the degree of emotional influence on the personality, the depth and strength of experiences, there are several types of envy and its impact on a person's life.

Psychologically, we can distinguish such forms of envy as:

black envy - it is a desire to either destroy the object of envy or make him as bad as the envious. One of the reasons for this type of envy is "causal delusion", that is, the perception of a person who has superiority as the cause of his own failures and humiliated position. A person completely relieves himself of responsibility for what happens in his life.

In this context, one must also recall the phenomenon of "corruption" and the "evil eye". If we ignore the esoteric teachings, then the following mechanism is observed: a person is envied, he naturally feels the attitude towards himself, tension is created in communication, which requires a lot of mental energy. As a result, at the end of the day, a person feels mental fatigue, called "damage". But it should be noted that black envy is unproductive and affects the envious person: he suffers from envy more than the damage done to the person who is envied. According to research, the feeling of envy also has somatic symptoms. A person who is gnawed by a feeling of envy may experience physiological symptoms: Peter Kutternotes: "A person turns pale with envy, as blood vessels shrink and blood pressure rises, or turns yellow with envy, as the blood is saturated with bile. In addition, such people are suspicious, and live in constant expectation of someone else's failure, instead of creating their own success" .

A person who is prone to black envy is a psychologically petty personality, in which there is no spiritual generosity, this is of course a sign of negative life attitudes. Most people understand that this is a negative feeling, even if we feel envy, we try to hide this fact of cowardice from those around us, mask it under an objective point of view.

White envy - is of some benefit to the one who envies and to society as a whole. The object of white envy becomes a kind of standard and an object of admiration. An envious person in this case is a person who admires the abilities, qualities or achievements of another person. Such an envious person will strive in every possible way to imitate his idol and hope that someday he will become the same.

Black envy will become or white, depends on all the same mechanisms of comparison and the structure of the "I-concept".

If we are talking about a person who is starting his own business, who is full of hope, he may well look with admiration at the owner of a large corporation, dreaming that in due time he will take this place.

If two businessmen find themselves in such a position, who at one time studied together, and then each went his own way, which led one to wealth, and the other was less fortunate, then we will invariably talk about black envy. This will become a defense mechanism - after all, apart from one's own abilities and fate, there is no one else to blame, and admitting this is detrimental to self-esteem. And then the aggression and humiliation of a competitor, at least in their own eyes, becomes the only defense of the psyche.

Also distinguished:

Gentle envy - a person wants to have the same thing as the object of envy, and strive for this without experiencing hostile feelings.

Evil jealousy - the desire to ensure that the other does not have what he has. In the focus of malicious envy, therefore, is the elimination, destruction of its object. The one who is guided by mild envy wants only to be like his rival: "I want to have what he has." He who is led by malicious envy wants to destroy: "I want him not to have what he has." In the first case, a person seeks to rise to the level of the object of envy, and in the second, to humiliate the object of envy to his own level. If the motive motive of the mildly envious person - to become the same, to achieve the same - can be understood and morally accepted, then the motive motive of the maliciously envious person - to destroy, take away, eliminate the object of envy - cannot be accepted. What are the roots of malicious envy? First of all, it is dictated by their own impotence, their own inability and awareness of their status as hopelessly low. Since the goal of the maliciously envious is to overcome inequality, but this task is beyond his power, the only possible solution is to use an aggressive method: to humiliate the opponent, to bring him down to his own level. Another reason may be related to the fact that a person with superiority is perceived by the envious as the cause of his failures, his impotence and humiliated position and therefore arouses hatred.

depressive envy - also arises from a feeling of humiliation, but it is characterized by a feeling of injustice, deprivation and doom.

G.F. de la Mora, exploring the phenomenon of envy in different historical eras, distinguishes two types of envy:

Personal envy - rather tested in secret and hidden, considered shameful. This is either open aggression towards the object of envy, or other forms of rejection of this person.

public envy - it is more typical for it to create and use stereotypes. These are eternal stereotypes "Envious people die, but envy never"as they are transmitted and distributed in society as part of the worldview. With the help of these stereotypes, it is possible, even by demonstrating envy, to accuse a person of having an object of envy.

According to G.F. de la Mora, the social predisposition to envy is directed against individual personality traits. This theory can explain aggression towards non-standard thinking people. It happens that a group pushes a talented person out of unconscious envy of his qualities.

This theory has its limitations, since one should not forget that the accusation of envy is very manipulative. A person who simply expresses his opinion, which is different from someone else's, runs the risk of being accused of envy, and then he has a choice: either defend his thought, or succumb to moral principles and retreat in order to show the absence of envy. This manipulation is possible only due to the moral aspect of envy and society's stereotypes in relation to envy.

In ontogenesis, envy appears rather late as a result of the child's moral egocentrism, the competitive nature of games, and the dissatisfaction of the need for recognition. Envy often arises towards brothers and sisters. The younger ones envy the superiority of the elders, and they, in turn, envy the younger ones, because their parents treat them with great attention and awe. The elimination of envy in childhood is facilitated by an increase in the social status of the child, his identification with other children significant to him, the presence of positive experiences in the process of joint games and communication.

Also widespread age envy,envy experienced by children and parents. Parents envy youth, health, carelessness, freedom of children and, last but not least, their sexual emancipation. Children envy the advantages that their age provides parents, as well as the social position, knowledge, measured sexual life of their parents. Psychoanalysis shows that the envy that a baby feels for the mother's breast, for this inexhaustible source, for this milky river with jelly banks, responds in adulthood. The well-known psychoanalyst Melanie Klein, who died in 1960 in London, spoke for the first time about the destructive influence of infantile envy, which is revealed in the process of psychoanalytic treatment of children; this is now a generally accepted fact. In addition, such envy manifests itself in the process of psychoanalytic therapy of adults.

Envy has detrimental effects on a child's development. Because the object of envy is subjected to imaginary humiliation and destruction, it ceases to be of benefit to the child, who is tormented by shame and remorse for a hypothetical misconduct. The child is frightened by the prospect of punishment and plunged into despair by the consciousness that he encroaches on what he more or less needs.

Envy is to blame for many failures and blunders. These are people who, according to Freud, "cannot succeed." It is not easy for an individual to come to terms with the idea that another person has something that he lacks. If an individual looks down on the property of a person whom he envies, then, obviously, his self-esteem will be revived, but at the same time he will lose his last hope for help. .

Based on the foregoing, we can conclude that there are many forms of envy that affect human behavior. So envy can be harmless to a person, act as a motive for self-improvement, and vice versa, when the goal of the envious person is to overcome inequality, but this task is beyond his power, then the only possible solution is to use an aggressive method: to humiliate the opponent, reduce him to his level.

1.3 Interpersonal relationships and envy: characteristics, interaction

Interpersonal relationships are objectively experienced relationships between people.

People's relationships are very diverse, reflecting the multifaceted motives of people's activities in various fields of production, science, education, politics, government, as well as relationships in the family, with friends and comrades. At the same time, some of these relations depend on objective factors of activity, these relations have a social basis, can be calculated to a large extent, they do not depend on the will and consciousness of the people involved in these relations (despite the fact that people participate in them). The other part is largely determined by likes and dislikes, has an emotional "coloring", in them the personality has a different value. A person can be a great production specialist, but be a bad friend. On the contrary, personal charm, the ability to communicate often contributes to the solution of political, diplomatic, and managerial problems. In connection with the above, in psychology it is customary to single out objective, non-personal relationships and subjective, interpersonal relationships. Objective relations (political, state, industrial) are basic, defining, and interpersonal relations are in the nature of the background, they facilitate or complicate the flow without personal relations, they rarely arise where there is no objective need. We can say that interpersonal relations exist within social relations, they realize these relations in the activities of specific individuals (in their communication, interaction).

Interpersonal relationships are objectively experienced, to varying degrees, perceived relationships between people. They are based on a variety of emotional states of interacting people and their psychological characteristics. Unlike business (instrumental) relationships, which can be both officially fixed and loose, interpersonal relationships are sometimes called expressive, emphasizing their emotional content. The relationship of business and interpersonal relations in scientific terms is not well developed.

Interpersonal relationships include three elements:

a) cognitive(gnostic, informational), involves the awareness of what one likes or dislikes in interpersonal relationships;

b) affective(emotional), finds its expression in the various experiences of people about the relationship between them. The emotional component is the leading one;

in) behavioral(practical, regulatory), is implemented in specific actions. In cases where one of the partners likes the other, the behavior will be friendly, aimed at helping and productive cooperation. If the object is not cute, then the interactive side of communication will be difficult. Between these behavioral poles there are a large number of forms of interaction, the implementation of which is determined by the socio-cultural norms of the groups to which the generalized belong.

The emergence of this or that relationship is connected, first of all, with the presence of a certain system of values ​​in each person. If the appearance, words and actions of a person correspond to the values ​​of the personality of his partner, then a general positive attitude will be formed towards this person. If both the appearance and behavior of a person contradict the values ​​​​of a communication partner, then the latter has a negative or indifferent attitude towards him. Attitude, therefore, is a constant attribute of communication, which has a significant impact not only on the process and result of the interaction of partners, but also on the process of personality development.

Soviet philosopher A. I. Titarenkorightly writes that there is nothing more joyful than the recognition of another person, although this joy is not always obvious. “Each person, without knowing it himself, happens to be Columbus many times in his life when he discovers worlds unknown to himself - the souls of other people. Of course, this recognition does not occur without tension of the feeling and mind of the “knowing”, not without his interest. , perhaps even metaphorically speaking about the "labor" of recognizing another person. And this "labor" is not only joyful, but also dangerous - after all, when you recognize, you are sometimes disappointed in people ".

As we can see, the need for communication is a vital human need, no matter what age it is. Therefore, the dissatisfaction of the need for communication causes negative emotional experiences in a person of any age, the expectation of trouble even when, it would seem, nothing threatens him. With the long-term preservation of unfavorably established relationships, significant changes in the character of a person can occur. He will constantly expect hostility from others, misunderstanding of his true motives for behavior, a negative assessment of his actions. We talked about how hard it is to experience such loneliness when a person is deprived of the very opportunity to communicate with other people. No less difficult is loneliness in public, when there is a real possibility of communication, but for some reason it is not realized.

Constant comparison of yourself with others, your successes and failures can sooner or later lead to envy. And envy, as you know, is a bad adviser in interpersonal relationships. Envy is born from an insatiable desire to have everything that other people have. Well, if envy develops in the spiritual realm, then it contributes to self-improvement, but more often it makes a person act to the detriment of other people.

Interpersonal relationships are precisely those relationships that develop in real life between thinking and feeling people. Interpersonal relationships are the essence of communication, a kind of result of it. Having arisen in the process of communication, interpersonal relations, in turn, influence it, determining the content of communication.

Based on the foregoing, it can be concluded that human interpersonal relationships are very diverse. All this emphasizes that the variety of manifestations of a person and the richness of the world around him require a variety of knowledge, a combination of different methods and forms of cognitive activity.

The problem of envy in the interpersonal interaction of subjects is one of those that relatively recently took a leading position in the studies of domestic and foreign psychologists. It must be admitted that in recent years the efforts of social psychologists to study this phenomenon have intensified. So V.A. Labunskaya and her students conducted research on the study of envy in the structure of the relations of subjects experiencing communication difficulties; and also the phenomena of envy, hopelessness and hope are correlated as ways of transforming the being of the subject. But, nevertheless, the knowledge of the phenomenon of envy still undoubtedly requires deep analysis and reflection.

Envy always manifests itself in interpersonal relationships, i.e. it is not biologically conditioned, it is always socially educated, i.e. is born when there is a constant comparison and evaluation of oneself and others. Entire industries are built on this comparison, and numerous types of neurosis arise in a person. Many parents, and then teachers and friends, voluntarily or not, contribute to the fact that we form this feeling in ourselves. Media - television, magazines, radio stations compare us, and then exploit us, showing and proving to us that we are imperfect, ugly, unsuccessful ... as we are. We have an imperfect figure, an outdated car-computer-phone, unfashionable clothes, we have caries, dandruff, baldness, cellulite, etc. We are not 100% perfect in anything. But we don't have to be perfect. We must be ourselves.

The benefit of envy is that it unmasks the nature of human feelings, i.e. the very nature of man. She makes clear what seems hidden .

Envy points a person to his own interest and unfulfilled desire, for which he does not put enough effort and effort or chose the wrong path to realize his needs, dreams.

The difficulty is that a person does not like to notice unpleasant things about himself, therefore, rarely can anyone notice and accept their shortcomings and imperfections, pay attention to them, analyze them and correct the current situation in the correct form for themselves and others - having achieved the object of their former envy (having earned enough money, received a promotion and / or numerous awards and titles). After all, envy is one of the poles of the desire for justice and perfection. , but only one, when a person sees the final result and does not at all evaluate the process that led to this result, i.e. does not determine the price of the issue.

In its most general form, the category "relationship" is defined as the meaningful connection of a person with the outside world. In the concept of V.N. Myasishchev's attitude is understood as an integral system of individual, selective, conscious connections of a person with different aspects of objective reality, which includes three interrelated components: a person's attitude to people, to himself, to objects of the outside world.

For social psychology, the main interest is the relationship of a person to other people that arise in the processes of interaction with them, the most important feature of which is their two-way nature, which allows us to consider them as relationships in which several subjects are involved.

A special place in the system of personality relations belongs to the attitude towards one's own success and the success of another. R.M. Shamionovconsiders this type of relationship as integral, which can be associated with activities, and social phenomena and social behavior, and material wealth, as well as a high subjectivity of assessment. The author writes: “Attitudes towards one’s own success and the success of another can be presented very ambiguously: their different combinations are possible depending on certain value-semantic orientations of the individual. types of activities and attitudes towards him. Attitudes towards the success of another are no less diverse in their content characteristics - acceptance of him, joy and support in relation to the other and his success, rejection of the other, a decrease or excess of the significance of success, and finally, the attitude of envy ".

A person with a high level of envy is very wary of others, showing distrust and caution in relationships, and sometimes full of conviction that others intend to do him any significant harm. It is quite possible that in this case the protective mechanism of projection is triggered and one's states are attributed to another person: "I envy (but I cannot admit it to myself), and it seems to me that everyone and everyone envy me and wants to harm me."

We also note that suspicion, according to A. Bassaand A. Darki, is included in the component composition of a more general phenomenon - hostility, most often used to describe an envious attitude: "Envy is an hostile, hostile attitude towards the success, popularity, moral superiority or pre-eminent position of another person."

So, in the mass consciousness there is a stable stereotype about the greater envy of women than men, but at the same time, the results of the research were obtained K. Muzdybaevshow the absence of statistically significant differences in the intensity of envy of men and women.

In addition to suspicion, which is characteristic of both envious men and envious women, envy also manifests itself in other aspects of interpersonal relationships, but they already have a gender specificity. So envious men in relations with others show aggressiveness, and envious women are characterized by subordination to others. The envy of men does not manifest itself directly, but is accompanied by malicious jokes, barbs directed at the object of envy, undirected and disordered outbursts of rage. If direct aggression is always directed against the victim herself, then with indirect aggression the victim may not be present, and aggression in this case is directed at substitute objects, surrogates, victims, representatives of her "circle". K. Muzdybaevin this regard, he notes: "The anger and aggression of those annoyed by someone else's superiority are often addressed not only to the personality of the opponent, but also to the members of the group or collective who approve and support him, forcing them in this way to negative conformal behavior" .

In women, their envy in interpersonal relationships, on the contrary, does not have manifestations of aggressiveness, but is distinguished by manifestations of humility, a tendency to self-abasement, weakness, passivity, which are characteristics of a subordinate style of relations. In this case, the defining characteristic of subordination, which manifests itself in the interpersonal relations of a woman as a subject of envy, in our opinion, is her tendency to self-abasement, which manifests itself as a passive position of "I" as an "object".

Speaking about the invariant and variable characteristics of interpersonal relations between men and women, who are characterized by a high level of expectation of envy from others, the following can be noted: men and women, who assume that others will certainly envy them, in interpersonal relations show an authoritarian-selfish style, characterized by imperiousness, dominance, narcissism, complacency, arrogance and pride; women who believe that they are envied by many and in many ways, in addition to the described characteristics of interpersonal relationships, also show some kind of aggressiveness, expressed in cruelty, hostility, irritation and intolerance towards others.

Thus, it is clear that envy destroys communication, contributes to the fixation of regressive forms of behavior, and is the focus of deeply hidden, but ready to explode, destructive tendencies of the individual at any moment. It causes friction, failures, breaks in relationships, contributes to the emergence of emotional, behavioral and psychosomatic deviations.

A theoretical analysis of research has shown that one of the basic characteristics of envy is that it is expressed, indirectly, through a complex of relationships to another and experiences of these interpersonal relationships, that it is not always recognized by the subject as a relationship to other people. An envious attitude towards another is experienced as a set of states (annoyance, despair, sadness, impotence, anger, anger) and is closely connected with such relations as hatred, hostility, jealousy, contempt. An envious attitude actualizes verbal aggression (lie, slander), strengthens the desire to be hypocritical, to take revenge, to destroy the other both psychologically and physically.

1.4 Professional activities of the military

military activityis a complex social phenomenon. As part of public life, it is the material, sensual-objective and expedient activity of people in the field of military affairs and includes military-practical and military research activities.

Military activity is carried out in the form of armed struggle, combat duty, combat and moral and psychological training of troops, management activities of headquarters and other military command and control bodies, training of military personnel, military scientific activity, etc. The forms of military activity are inextricably interconnected, complement and determine each other. .

Military activity can be considered from the point of view of analyzing the sequence of the main stages of activity in general: goal-setting and planning of upcoming actions; organization of working conditions, choice of means and methods; implementation of the program of activities, its implementation; ensuring control and evaluation of results, comparing them with the goals of the activity and continuing further activities based on the intermediate result.

At all stages, practical military activity is inextricably linked with theoretical. Therefore, one more idea of ​​military activity can be reflected as the unity of its two sides - subjective and objective.

The subjective side is a person (subject) with his motives, knowledge and skills, as well as operations of expedient activity carried out by a person. The objective side is a set of objects that are included by a person in certain interactions and act as objects, means and products of military activity.

The object of military activity can be both an object of the surrounding reality and a person constantly changing under its influence. A change in society leads to a change in a warrior, allows him, as a subject of activity, to constantly develop, enrich the motivational and semantic sphere of his activity.

Studies of the military collective have shown that they belong to social groups of a "closed" type (in closed educational institutions, crews of sea vessels, various kinds of expeditions, etc.) that have specific conditions for their emergence and functioning. Features of the mode of life, such as isolation, isolation, violence of care and stay, complete regulation of social norms, management of all public means of control, coercion and suppression, restriction in meeting needs (physiological, social, spiritual), staying in same-sex groups on an equalizing basis and immediate environment of their own kind.

In the conditions of military service, relations between servicemen are regulated by charters, orders, directives, instructions from commanders and superiors. Their most complete manifestation is carried out in the military-professional sphere of activity of military collectives. Here, the organizational and staffing structure of subdivisions is clearly manifested with its strict hierarchy of relations along the vertical, i.e. relations between superiors and subordinates, seniors and juniors. In the role of seniors, chiefs are not only officers and warrant officers, but also sergeants, as well as the most experienced and trained military personnel.

To win favor with the commander, to earn the rank of sergeant and special privileges, most often it encourages competition and an envious attitude towards each other.

The significant difference between senior military personnel in the level of professional readiness and organization leads to their dominance in the domestic sphere as well. Interpersonal and intergroup relations of servicemen in this area are regulated to a lesser extent and are subject to control by senior commanders. It is in this area, which includes such elements as food intake, internal order in the barracks and the assigned territory, outfits, that the infringement of the rights and personal dignity of military personnel of a later conscription most clearly occurs.

Harassment of newcomers, envy, fear of competition, favor from superiors, internal tension in the team that needs to be released, such behavior of officers towards subordinates can be due to such factors: a sense of inferiority and a desire to assert one's authority at someone else's expense, personal scores with a subordinate, all this emotions and feelings that impede the cooperation of military personnel.

Negative leadership in the primary military collectives is understood as the process of dominance, the leading position of individual military personnel and their groups, infringing on the rights of other military personnel, as a rule, of an earlier draft, forming traditions, customs, norms of behavior of a negative orientation.

Conflicts in recent years have, unfortunately, become an attribute of interactions and relationships between servicemen. They have a noticeable effect on the socio-psychological climate of the military collective, affect the quality of combat training and, ultimately, affect the combat readiness of the unit. Therefore, in order to successfully manage subordinates, the commander needs to understand the essence of emerging conflicts, the reasons for their occurrence, the nature of the influence on the military team, and to know how to resolve typical conflicts.

The content of combat training is determined by curricula and programs. One of the basic principles of organizing combat training is to teach troops what is needed in a war. Therefore, the fulfillment of the tasks of combat training requires from each serviceman a high level of spiritual and physical qualities, and the mastery of all elements of military activity requires mental stability and physical endurance.

Chapter 2

.1 Research Methods

envy interpersonal soldier social

Hypothesis: there is a difference in the experience of envy of servicemen of different social status.

Envy is an irremovable element of human social life and one of the strongest regulators of interpersonal relations. However, the psychological diagnosis of a socio-psychological phenomenon so widespread in modern society seems to be very difficult, which is due to three main reasons.

Firstly, there is no single approach to understanding the socio-psychological phenomenon of envy, which is primarily due to the different initial positions of the authors regarding its heteropolar essence. If some authors, recognizing its destructive nature, also find a constructive grain in it (V.A. Gusova, S.M. Zubarev, A.V. Prokofiev, E.E. Sokolova), then others deny the stimulating nature of envy (E.V. Zolotukhina-Abolishch, V. A. Labunskaya, K. Muzdybaev, R. M. Shamionov), arguing that it is associated with the destruction of not only someone else's life, but also his own, which does not allow him to achieve real success and becomes an obstacle in self-realization.

Secondly, despite the fact that with a high degree of probability it can be said that every person has experienced envy at least once, nevertheless, people are ashamed to admit it (from the point of view of moral imperatives, envy is bad!). The origins of this attitude are both in the religious tradition, which classifies envy as one of the worst sins, and in the negative consequences that it can cause. In other words, envy in the public mind is perceived as one of the most socially undesirable human feelings, which naturally leads to its suppression, denial, disguise.

Thirdly, at present, the methodological tools for determining the envy of a person are very limited, if not practically absent. Analysis of the literature on the topic of the study revealed only the following methods. The first method "Scale of dispositional envy", developed by K. Muzdybaev, consists of 15 judgments (5 of them are "dummy"). Data on the study of its psychometric properties were not found. As for the second questionnaire, this is the "Methodology for the study of envy, greed, ingratitude" by M. Klein, K. Abraham, which was provided to us by N.M. Klepikov. It should be noted that there are no data on the psychometric characteristics of this technique in the special psychological literature. In addition, envy is diagnosed in it with the help of only six statements, despite the fact that their recommended number in the methodology should be at least 20-30. And if we take into account the fact that in this method envy is also differentiated by two parameters: envy itself and over-occupation with a feeling of envy, then the number of statements on the scales decreases to three.

The diagnostic examination of the subjects was carried out using the methodology for the study of personality envy (MILZ), consisting of two scales: envy-dislike and envy-despondency. . AT In the process of creating the methodology, test-retest and synchronous reliability, obvious, meaningful, convergent, discriminant validity were checked, and standardization was carried out. The questionnaire can be used both for research purposes and in practical work.

It includes 47 statements, it is necessary to assess how the listed features are characteristic of the respondent in relations with other people, bearing in mind not only today, but also a longer period of time. The assessment of each given judgment must be expressed using a scale: 0 - completely disagree, 1 - rather disagree, 2 - half agree, 3 - rather agree, 4 - completely agree. The overall score for each scale is calculated by adding the scores.

INTERPRETATION OF THE QUESTIONNAIRE SCALE

Scale envy-dislike.

The subject of "envy-dislike" experiences bitterness, anger, irritation, directed at the one who has achieved more. This finds expression in such relations to the other as hatred, hostility, suspicion, hostility. It is characteristic of such a person to desire to surpass another in any way. However, most often the desire to possess a desired, but unattainable superiority is replaced by a desire to deprive another of the object of envy, to harm him (at least in his thoughts and fantasies). "Envy-dislike" can also manifest itself in malice, i.e. in an irritably nagging attitude towards a more successful person filled with malice, as well as in such base forms as slander, gossip and groundless criticism. The subject of "envy-dislike" can be quite satisfied with the main areas of his life, but the emotional discomfort caused by the realization that someone has more is present. The envious person is convinced that the successes and achievements of another belittle him, devalue his own achievements.

Scale envy-dejection.

Experiencing it, the subject experiences a slightly different spectrum of feelings: resentment, annoyance, sadness, despondency, despair. He feels insecure, resentful, desperate, powerless to change anything. The starting mechanism for launching "envy-despondency" is the feeling of "undeserved, insurmountable deprivation." The subject does, as it seems to him, everything possible to achieve the desired goal, investing all his strength, but success (material wealth, recognition, etc.) never comes. And as a result of the total injustice invented by him and, ultimately, unsatisfied needs, an envious attitude arises towards those who, in his opinion, are less stubborn, hardworking and active, but have everything that they do not have, but they really want to have. He avoids open actions that are characteristic of an active subject of envy, "envy-despondency" has other manifestations. The subject of "envy-despondency" is often silent, ignores the achievements of a competitor as non-existent, or deliberately praises the merits of a less worthy person. In addition, he often resorts to limiting the number of objects of envy (downward comparison), as well as to the invention of other comparison parameters. For the subject of "envy-despondency" it is acceptable to discredit the opponent ("poor, but honest, rich, and crafty") or discredit the desired object.

To mask the goal, a number of statements were left in the questionnaire that were not included in it, which are highlighted in a separate scale disguise.

The study involved 40 men: 20 officers and 20 soldiers of the military unit 5522 of the city of Grodno, during self-training from 19 to 20 in the evening.

The empirical study was carried out on an individual basis under standard conditions. Each subject was given an individual response sheet and a separate questionnaire with instructions. The objectives of the study and the rules for working with the questionnaire were previously announced with an emphasis on the inadmissibility of mutual consultations on the answers in the process of work and any discussions among themselves.

Among the factors that can affect the objectivity of the results of the study are:

low level of interest in the study.

2.2 Results of the empirical study and their discussion

Using Student's t-test, the main differences were revealed:

Mean ОMean Сt-valuedfP "envy-dislike" scale 22.3000016.150001.556463380.127888 "envy-despondency" scale 27.4500016.300004.082053380.000221

The "envy-dislike" scale is characterized by the same intensity for both soldiers and officers. Based on the data obtained, it can be concluded that at the level of statistical significance p = 0.12, the military experience anger and anger at the one who has achieved more. This finds expression in such relations to the other as hatred, hostility, suspicion and hostility. They are characterized by the desire to surpass the other in any way. The subject of "envy-dislike" can be quite satisfied with the main areas of his life, but the emotional discomfort caused by the realization that someone has more is present.

Reliable differences were revealed on the scale "envy - despondency" to a greater extent, the indicators prevail among the officers. The indicator of the level of statistical significance p = 0.000221, it follows that the officers experience to a greater extent a spectrum of feelings such as: resentment, annoyance, sadness, powerlessness to change anything. The starting mechanism for launching "envy-despondency" is the feeling of "undeserved, insurmountable deprivation." The subject does, as it seems to him, everything possible to achieve the desired goal, investing all his strength, but success (material wealth, recognition, etc.) never comes. And as a result of the total injustice invented by him and, ultimately, unsatisfied needs, an envious attitude arises towards those who, in his opinion, are less stubborn, hardworking and active, but have everything that they do not have, but they really want to have. He avoids open actions that are characteristic of an active subject of envy, "envy-despondency" has other manifestations. The subject of "envy-despondency" is often silent, ignores the achievements of a competitor as non-existent, or deliberately praises the merits of a less worthy person. In addition, he often resorts to limiting the number of objects of envy (downward comparison), as well as to the invention of other comparison parameters.

Thus, the study showed that there are differences in the experience of envy among servicemen of different social status. Therefore, we can conclude that the hypothesis is confirmed.

CONCLUSION

The phenomenon of envy is a global universal, universal phenomenon that is inherent in the vast majority of people.

In the process of work, the essence of the phenomenon of envy was revealed, its content, structure and forms of manifestation were also established. In addition to all this, the main features of the experience of envy in the military of various official statuses were revealed.

Having considered the causes of envy, we can conclude that such personality traits as ambition, selfishness, vanity, selfishness, laziness contributed to the emergence to a large extent. Envy is often generated by the lack of internal worldview and psychological balance, harmony. It does not occur or occurs less often in an independent, self-sufficient, open-minded person, passionate about his own, and not other people's affairs. The emergence of envy in a person is dictated by his own impotence, his own inability and awareness of his status as hopelessly low. Since the goal of the maliciously envious is to overcome inequality, but this task is beyond his power, the only possible solution is to use an aggressive method: to humiliate the opponent, to bring him down to his own level.

Envy is the same rivalry, only hidden: a person wants to win, but he competes, as it were, within himself, keeping score when his imaginary rival is unaware of it.

Types and emerging types of envy are manifested in situations of interaction with people belonging to the same social stratum, but most often in situations where one of the partners has achieved success, superiority, and the other strives for it, without having objective and subjective opportunities for this. The objects of envy, most often, are relatives, peers, colleagues who have achieved advantages: success, recognition; those with talents, beauty, "noble" origin, intelligence, sexual attractiveness, youth, etc.

The main goal of interpersonal communication of the subject of envy is the return of self-respect and reputation by maintaining a balance of achievements, successes, the desire to possess what belongs to the "other". To achieve his goal, he builds obstacles in the way of the development of the object of envy, resorting to punishments for success; gloating if the object of envy succeeds.

Studies of the military collective have shown that they belong to social groups of the "closed" type, which have specific conditions for their emergence and functioning. Features of the mode of life, such as isolation, isolation, violence of care and stay, complete regulation of social norms, management of all public means of control, coercion and suppression, restriction in meeting needs (physiological, social, spiritual), staying in same-sex groups on an equalizing basis and immediate environment of their own kind.

In the conditions of military service, relations between servicemen are regulated by charters, orders, directives, instructions from commanders and superiors. Their most complete manifestation is carried out in the military-professional sphere of activity of military collectives. Here the organizational and staffing structure of divisions is clearly manifested with its strict hierarchy of relations along the vertical, i.e. relations between superiors and subordinates, seniors and juniors.

As a result of the study, it was found that officers are more vividly experiencing a sense of envy compared to their subordinates. This difference can be explained by the fear of not breaking through the career ladder and the uncertainty to achieve a higher military rank by the end of a career. They are characterized by resentment and despair, powerlessness to change anything in their lives. Often silence and ignoring the achievements of a competitor. They believe that they are doing everything possible to achieve the goal, investing all their strength, but success bypasses them.

As we can see, envy is an integral fact of our life. However, if there were no envy, people would not strive for superiority and would not make discoveries. The phrase or thought that you need to do something so well "to make everyone jealous", although it looks ridiculous, often brings good results.

Throughout history, it has played and continues to play a significant role in interpersonal and intergroup relations. The studied material is enough to judge the diversity of envy in its dialectical nature.

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1

The article presents the results of an empirical study obtained on the basis of an associative experiment and the data of the author's indicative questionnaire. There are three approaches to understanding the phenomenon of envy: positive, negative, neutral (ambivalent). Intrapersonal (psychological) and external (social) determinants of envious behavior in cadet groups are revealed, positive and negative aspects of envy are analyzed. The article analyzes the theoretical approaches to the problem of envy on the part of domestic and foreign social psychologists. For the first time, ideas about envy are considered on the example of a study group of a military university in a comprehensive manner and in the context of interpersonal relations. The main objects of envy within the framework of the military collective are considered, according to the results of the experiment, 4 categories of envy associations are distinguished: "associations associated with illness", "associations with deviant behavior", "associations with status", "associations-feelings".

1. Beskova T. V. Influence of characterological features of students on their propensity to envy // Proceedings of the Volgograd State Pedagogical University. 2010. No. 4. P. 99.

2. Gorshenina N.V. Envy as a moral and ethical quality of a student // Modern studies of social problems, No. 12. 2012

4. Letyagina S. K. On the problem of envy in the aspect of the psychology of family relations // Uchenye zapiski. 2010. V. 3. Series: Psychology. Pedagogy. No. 4 (12). pp. 38–46.

5. Silina E.A., Balandina L.L. What are they, children from large families. Perm, 2005

6. Webster Dictionary http://www.merriam-webster.com/ (Accessed 2.04.2015)

7. Kluger J. The Sibling Effect: What the Bonds Among Brothers And Sisters Reveals About Us, 2011

8. Mackie D.M., Silver L.A., Smith E.R. Intergroup emotions: Emotion as an intergroup phenomenon // Tiedens L.Z., Leach C.W. (eds.). The social life of emotions. Cambridge, England: Cambridge University Press, 2004. pp. 227–245.

9 Sibony D. Lectures bibliques. Odile Jacob, 2006

10. Smith R. H., Kim S. H. Comprehending envy // Psychological Bulletin, 2007, v. 113, p. 46-64.

11. Zizzo, Daniel J., "The Cognitive and Behavioral Economics of Envy," in Richard H. Smith, ed., Envy: Theory and Research, Oxford University Press, 2008, chapter 11, pp. 190–210.

12. Vecchio, R.P.: Negative emotion in the workplace: Employee jealousy and envy. International Journal of Stress Management 7, 161–179 (2000)

13. Ven N. van de. Zeelenberg M., Pieters R. Why Envy Outperforms Admiration // Personality and Social Psychology Bulletin 2011.

In recent decades, the number of studies and publications on the topic of envy has significantly increased both from foreign social psychologists and domestic scientists. Envy is explored in work collectives and enterprises by R. H. Smith and S. H. Kim, in intra-family relationships: among siblings, envy is considered by E.A. Silina, L.L. Balandina, D. Sibony, J. Kluger, between spouses and marriage partners is studied in detail by S.K. Letyagina, in the student environment is analyzed by T.V. Beskova, N.V. Gorshenina. Meanwhile, there are practically no works devoted to the study of envy in the military environment and cadet groups. This may be due to several reasons: firstly, the closed nature of the military system; secondly, the difficulty in diagnosing military personnel due to the specifics of the educational and service activities of cadets, which manifests itself in an irregular training schedule (departure to military training grounds, training centers, etc.). In our work, we are talking about the study of ideas about envy in the context of interpersonal relationships on the example of a study group of a military university. It should be noted that cadet teams have a number of features due to the profession and the special nature of the activity:

1. there is a heterogeneous same-sex age group (young men aged 18-26), isolated from active social contacts, staying for a long time on an equalizing basis;
2. in cadet teams there is a complete regulation of the norms of behavior, rights and obligations, which manifests itself in following the charter and strict discipline in the unit;
3. cadet teams are characterized by close interaction, stability of activities among group members, and the duration of cohabitation in military barracks.

Thus, the pronounced specificity of the educational and service activities of cadets of military educational institutions creates favorable conditions for the formation of a feeling of envy.

The word "envy" comes from the Latin invidere, which means "to look at another with anger". Envy is associated with destructive tendencies, for example, belittling the merits of other people (Zizzo, 2008), the need to destroy the material things of other people (Ven N. van de. Zeelenberg M., Pieters R., 2011), a feeling of malicious joy when the object of envy suffers ( Vecchio, R.P., 2000) or when an envied group fails, even if the suffering is undeserved (Mackie D.M., Silver L.A., Smith E.R., 2004) .

Purpose of the study. The study of ideas about envy in the context of interpersonal relations in cadet groups.

Methods. The following were used in the study: "Free associative experiment", "Indicative questionnaire" (developed by the author).

The study involved 216 cadets (boys) of one of the military universities in St. Petersburg aged 18 to 26 years old, enrolled in the 1st, 2nd and 4th courses.

Results and discussion

At the beginning of the study, we conducted a qualitative and quantitative analysis of words - reactions of respondents in an associative experiment, then differentiated all words - reactions into separate groups for various reasons. As a result of the analysis of associations, we divided the data into three groups: first, associations with the word “envy”, which have a negative meaning, made up the majority - 78% of the total sample; secondly, associations with the word “envy” that have a positive meaning (13%); thirdly, associations with the word “envy” that have a neutral meaning (9%). We classified negative associations as words that have a pronounced negative semantic load: rage (6%), murder, death (7%); irritability (8%); resentment (8%); hatred (23%); negative (9%); hypocrisy (5%); anger, gloating (29%), greed (8%); attention to someone else's life (5%), helplessness (7%). As neutral associations, we included words that do not have a pronounced positive or negative semantic load: man (6%), conscience (5%), machine (1%). Positive associations: success (2%), good life (1%), fame (3%), wealth, money (8%), white (2%).

Later, after analyzing all the associations obtained as a result of the study, we divided them into categories.

1. Associations with illness: “alcohol”, “pain”, “illness”, “discomfort”, “drugs”, “drunkenness”, “weakness”, “sociopath”, etc.
2. Associations with antisocial behavior: (“war”, “theft”, “theft”, “bloody revenge”, “violence”, “damage”, “broken nose”, “prison”, “murder”, “death”, “humiliation " and etc.).
3. Associations with status (social position): "poverty", "outsider", "dependency", "little man", "failure", "meanness", "need", "need", "rivalry", "success", " inferiority", "good life".
4. Associations with feelings: "anxiety", "helplessness", "anger", "aggression", "pride", "sadness", "anger", "laziness", "flattery", "hypocrisy", "hatred", "resentment" ”, “despair”, “disgust”, “jealousy”, “irritability”, “vanity”, “humiliation”.

Next, we looked at the internal and external determinants of envy. Among the external reasons, the most frequently mentioned were: “upbringing” (14%), “personal failure” (18%), “lack of close relationships” (6%), “material insecurity” (6%), “ill-being” ( 7%), "dislike for another" (7%), "low social status" (18%), "deprivation, need" (32%), "bad childhood, family trouble" (9%), "difficult financial situation ” (8%), “the success of others, luck, good luck” (18%), etc. Among the internal reasons were such as: “lack of will, weak character” (9%), depravity (5%), “helplessness” (7 %), “inadequate self-esteem” (10%), selfishness (5%), “laziness” (7%), “self-doubt” (13%), “conflict” (6%), “bad character” (6 %), "aggressiveness" (5%), "fear" (5%), "anger" (5%), "timidity" (5%), "pride" (6%), "disappointment" (7%) , "pessimism" (8%).

Thus, we see that envy in ordinary consciousness is interpreted broadly and can be caused by a variety of reasons. Based on the data obtained, we tried to combine the external and internal determinants of envy into separate groups. The main groups of external and internal determinants that provoke the emergence of envy in the study group are presented in Table 1.

Table 1

The main groups of external (social) and internal (individual) determinants that provoke the emergence of envy in a male sample (216 young men)

External (social) determinants

Internal (individual) determinants

1. Family trouble (specifics of upbringing, the only child in the family, bad childhood, etc.) 2. Poor position in society (personal failure, lust for power, social inequality, lack of education, lack of personal growth, low level of development) 3. Poor interpersonal relationships (bad environment, lack of close relationships, friends, personal life) 4. Difficult financial situation (material insecurity, trouble, deprivation, need) 5. Superiority of a significant other (boasting of others, social inequality, success, luck, luck with others).

1. Negative personality traits (aggressiveness, helplessness, irritability, anger, timidity, pride, selfishness) 3. Negative emotional states and feelings (laziness, fear, disappointment) 4. Negative outlook on life (pessimism, conflict, depravity, etc.).

The next step in the study was to identify the objects of envy. We asked respondents to answer the question: “What do you think people are most jealous of?” The results obtained made it possible to identify the most significant objects of envy, which are presented in Table 2.

We asked the cadets to evaluate their own envy of these subjects on a 5-point scale: 1 - I don’t envy at all; 2 - rather do not envy; 3 - envy half; 4 - rather envy; 5 - I'm very jealous.

table 2

Average values ​​and ranks of the main objects of envy in a male sample (216 boys)

		avg. value
	family well-being
	academic success
	position in society, status
	success with the opposite sex
	personal life
	a good life
	appearance, physical beauty
	independence
	security
	success, luck
	car, motorcycle, bike
	respect
	material things
	luck of others, good luck
	health
	popularity with peers

As can be seen from Table 2, young men studying at a military institute (and being on state support) most of all envy “family well-being” (3, 18), “study” (3, 14), “position in society”, “status "(3.13), "success with the opposite sex" (3.01), "personal life" (2.95). Men are envious of people who successfully study, who have realized themselves in a family, who have recognized merits in a significant area. Probably, such a hierarchy of feelings of envy is associated with the specifics of a closed educational institution, the age and psychological characteristics of the respondents, isolation from active social contacts, limited satisfaction of needs (physiological, social, spiritual), long-term stay in large-scale same-sex groups on an equalizing basis. real differences.

The final step of the study was to consider the positive and negative sides of envy. It was determined that such positive aspects of loneliness are most often named as: “motivation” (33%), “desire for self-development, self-improvement” (37%), “rivalry, competition” (20%), “striving for something "(8%), "reflection, work on oneself" (18%), "setting new goals, purposefulness" (14%), "new outlook on life" (6%), striving for achievement (5%), " perseverance, mobilization of internal resources” (7%).

Among the negative aspects of envy, respondents identified the following: "aggression" (9%), sin (6%), "degradation" (5%), "anger" (18%), "negativity" (6%), "hatred" ( 7%), "nervous exhaustion" (8%), "loneliness" (6%), "despair" (7%), "irritability" (5%), "destruction" (5%), "stagnation" (5 %), “deterioration of relations with others” (13%), “emotional tension” (13%), “rage” (5%).

findings

First, three types of attitudes towards envy have been identified: positive (envy as the ability to compete, which is achieved in the ability to defend one's position and achieve goals); negative (envy as a source of destruction, maladaptation, which manifests itself in "irritability", "insults", "hatred"); neutral (envy as an ambivalent feeling that is difficult to differentiate and identify).

Secondly, four groups of associations with the word “envy” were distinguished: associations with illness, associations with antisocial behavior, associations with status, associations with feelings.

Thirdly, it is advisable to divide the envy determinants into external (social): (“family trouble”, “poor position in society”, “poor interpersonal relationships”, “difficult financial situation”, “superiority of a significant other”) and internal (individual) determinants that provoke the emergence of envy in the cadet training group (“negative personality traits”, “inadequate self-esteem”, “negative emotional states and feelings”).

Fourth, the respondents positive and negative aspects of envy. Most respondents view envy as a destructive feeling that leads to "degradation", "loneliness", "deterioration of relations with others" and "emotional tension".

Reviewers:

Kulikov O.V., Doctor of Psychology, Professor of the Department of Social Psychology, St. Petersburg State University, St. Petersburg;

Gurieva S.D., Doctor of Psychology, Professor, Acting Head of the Department of Social Psychology, St. Petersburg State University, St. Petersburg.

Bibliographic link

Pilishina A.V. REPRESENTATIONS OF ENVY IN THE CONTEXT OF INTERPERSONAL RELATIONS (ON THE EXAMPLE OF CADET COLLECTIVES) // Modern problems of science and education. - 2015. - No. 1-1 .;
URL: http://science-education.ru/ru/article/view?id=18975 (accessed 17.09.2019). We bring to your attention the journals published by the publishing house "Academy of Natural History"

The mention of this feeling can be found in almost any written source of antiquity from Egyptian papyri to modern literature, a rare work of art does without a description and presence of this feeling.

In its effect on a person, it is comparable only to love and jealousy.

This feeling is called jealousy

Envy is the mother of many feelings, it is close in nature to greed and all the same jealousy, which is the envy of relationships.

If we translate the definition of envy from a psychological dictionary into ordinary language, then we can say that envy arises when a person evaluates his real or imagined advantages in various areas and spheres of life (material, social, physical ..) compared to the same for another person or groups of people as insufficient, insignificant.

Envy sprouts well on the basis of a wounded self-worth of a person, when there is a feeling that he is deprived and this "unfair deprivation" is generalized to the fear of losing one's personal value.

Those. envy hides in itself a feeling of inferiority, i.e. evaluating oneself as incapable of achieving one's desire, of realizing one's aspiration. Envy is, first of all, self-doubt, when a person cannot recognize and delimit his Own, recognize it as important, necessary and valuable for himself, worthy of existing, even when others may not notice or appreciate it.

Each of us has experienced the feeling of envy at least once in our lives!

It has many faces and can manifest itself at different levels:

1. at the level of consciousness- as a discovery of one's lower status, competence ...

2. at the level of emotional experience- may appear

- as an emotion (situational envy, a slight feeling of annoyance, irritation),

- as a feeling (sustained envy with elements of malice and aggression),

- like passion (all-encompassing envy, hatred)

3. at the level of behavior- from the presented ignorance, hostile attitude towards the “envyed” to the destruction of the object of envy, mastering it with the help of force.

Triad of envy:

1. greed - when a person is jealous of the material wealth of others,
2. ambition - determined by envy of a career, dependence on the height of social position, level of power
3. vanity - shows a person's dependence on social recognition, the number of awards, the degree of popularity, etc.

Nevertheless, knowing well how and why a person experiences envy, we still do not have an answer to the question, why is she us?

Let's think about this question.

Envy always manifests itself in interpersonal relationships, i.e. it is not biologically conditioned, it is always socially educated, i.e. is born when there is a constant comparison and evaluation of oneself and others. Entire industries are built on this comparison, and numerous types of neurosis arise in a person. Many parents, and then teachers and friends, voluntarily or not, contribute to the fact that we form this feeling in ourselves. The media - television, magazines, radio stations compare us, and then exploit us, showing and proving to us that we are imperfect, ugly, unsuccessful ... as we are. We have an imperfect figure, an outdated car-computer-phone, unfashionable clothes, we have caries, dandruff, baldness, cellulite, etc. We are not 100% perfect in anything. But we don't have to be perfect. We must be ourselves.

The benefit of envy is that it unmasks the nature of human feelings, i.e. the very nature of man. She makes clear what seems hidden.

Envy points a person to his own interest and unfulfilled desire, for which he does not put enough effort and effort or chose the wrong path to realize his needs, dreams.

The difficulty is that a person does not like to notice unpleasant things about himself, therefore, rarely can anyone notice and accept their shortcomings and imperfections, pay attention to them, analyze them and correct the current situation in the correct form for themselves and others - having achieved the object of their former envy (having earned enough money, received a promotion and / or numerous awards and titles). After all envy is one of the poles of striving for justice and perfection, but only one, when a person sees the final result and does not at all evaluate the process that led to this result, i.e. does not determine the price of the issue.

Interaction with envy.

1. Openly acknowledge this feeling and start collaborating with them.
2. To begin monitor and analyze situations in your life in which you tend to underestimate your capabilities and abilities and overestimate others, i.e. when and to whom the feeling of envy may appear and become stronger over time.
3. Understand what exactly are you jealous of, i.e. what is missing for you - greater material well-being, social recognition or a high position in society.
4. Assess your resources, the advantages that you already have and can be used by you on the way to achieving your goal (“an object of envy”) and believe in yourself.
5. Think of those hidden idle resources that are not yet available to you and outline an action plan to achieve them and attract them into your life as an active tool - the level of education, social connections, etc.
6. Keeping a strong desire for the end result, remember and plan the process of achieving it. To do this, it is better to learn to set short-term and easily achievable goals that will allow you to control yourself and the process of your movement towards the final result - clearly plan the time, physical, emotional and material costs for each intermediate stage. Write to yourself several sources from which you will draw energy to restore the spent forces.
7. Learn to compare yourself not with others, but with yourself, evaluating what you did for yourself, what you were a month ago, six months, a year ago, what in your life has changed for the better over these periods.
8. Sincerely love yourself and be indifferent to yourself and your life!

And to make a decision, believing in yourself, and take the first courageous step towards your dream, the exercises that Julia Cameron well described in her book The Way of the Artist, here is one of them:

"MAP OF ENVY"

Your map will consist of three columns:

1. In the first, list those whom you envy.

2. In the second, explain why. Be as precise and specific as possible.

3. In the third column, mention something you could do to take creative risks to get rid of jealousy because When envy stings, you need to have an antidote.

for example

Even the biggest change starts with the first step! Good luck to you, my dears!