Petrovskaya Tatiana Ivanovna,
defectologist teacher,
GBOU TsPMSS Vyborgsky district

“At first, in each object, the child notices only the most outstanding features, then the educator points out other qualities that are less noticeable, and the child gradually peers more attentively at the object and, little by little, independently discovers feature after feature in it. At the same time, most of all, you should try not to immediately indicate certain signs, but only to encourage the child to discover them.

E.N. Vodovozova

(Mental and moral education of children from the first

manifestations of consciousness before school age)

In a textbook on psychology, feelings are defined as a stable emotional relationship of a person to other people, communication with them, to the phenomena of reality. Feelings are generated by objective reality, but at the same time they are subjective, since the same phenomena for different people can have different meanings. Feeling is always directed towards the object.

There are the following types of higher feelings:

• moral (moral, ethical), which are formed in the process of education;
• aesthetic, they are based on the ability to perceive harmony and beauty;
• intellectual, they are manifested in the process of cognitive activity;
• practical (practical), generated by activity, its change, success or failure;

In more detail, I would like to dwell on the development of intellectual feelings in preschoolers, since my work is aimed at achieving this goal.

A person experiences intellectual feelings when he purposefully acquires knowledge about the phenomena of nature and social life. These feelings are associated with the solution of problematic, cognitive and life situations and tasks.

Human knowledge is accompanied by a special kind of experience: simple curiosity, interest in the emerging problem, doubt about the reliability of the assumption or the answer received, confidence in the accuracy of the conclusion, and, finally, joy and confidence as a result of research.

The intellectual senses are:

The feeling of the new arises in the search for the new.

The feeling of surprise arises when a child encounters something new, unknown, unusual. Surprise, caused by surprise, makes you carefully consider objects and encourages the knowledge of phenomena.

A sense of conjecture is always associated with the construction of hypotheses, the phenomena under study have not been fully revealed, but there are already assumptions.

The feeling of doubt is very important, it arises when the put forward assumptions collide with contradictory facts and this prompts verification of the information obtained.

A sense of confidence is born when the connections and relationships between things established in the process of thinking are correct.

A sense of satisfaction is caused by productive work, a correctly completed task.

Intellectual feelings - feelings caused by mental activity. We know that the development of active mental activity of preschoolers occurs through mental education.

The development of intellectual feelings of a preschooler is associated with the formation of cognitive activity, especially when solving new and difficult problems. Corrective and educational activities, didactic games, enrich the child with new knowledge, force them to strain their mental strength to solve any cognitive task, develop various intellectual feelings in a preschooler. Small discoveries of the child, when learning something new, are accompanied by joy and positive emotions, surprise at the unknown, confidence or doubt in their judgments, curiosity and inquisitiveness - all these intellectual feelings are a necessary part of mental activity. The world around them poses numerous problems for children, which the baby is trying to solve.

Full-fledged mental education occurs only in pedagogically correctly organized activities. The intellectual abilities of the child are formed in vigorous activity, and above all in the one that is leading at this age stage, determines his interests, attitude to reality, especially relationships with people around him. At preschool age, this place, of course, is occupied by the game.

The game is the best means of satisfying the interests and needs, realizing the ideas, desires, aspirations of the child.

In the process of developing intellectual and cognitive skills in children, the tasks of teaching a system of research actions necessary for an independent multilateral analysis of objects, the ability to compare, classify, generalize, group and analyze are solved.

The game is an independent type of activity: the child always starts playing on his own, continuing to play on his own, or chooses partners. I work with children with various individual typological developmental characteristics, so I am more often the chosen partner or initiator than the child himself. Here it is important not to “play too much”, the main thing is that the child tries to act on his own, does not wait for the help of an adult and is not afraid of his wrong decision. In my opinion, the task of an adult is to push the child, in the good sense of the word, to instill confidence in his actions, to let him make a mistake himself.

It is desirable that the child not only acquire specific knowledge in a particular area, but also try to extract it on their own, and be able to apply it in a certain life, creative and educational situation. Do not rush the child to do the “right” as someone intended, do not give direct instructions and do not rush to teach him, let him try to achieve the truth. Copying and imitation by adults is no longer the leading motive for the child's activity.

A large role in my studies is given to the didactic game, as it is of great value in the development of the intellectual abilities of preschoolers. . Children have to solve mental problems in an entertaining way, find solutions themselves, while overcoming certain difficulties. It is necessary to make sure that the child perceives the mental task as a practical, playful one (compares the signs of objects, establishes similarities and differences, generalizes, draws conclusions, conclusions). All this increases his mental activity.

I give great importance to games with natural, man-made and building materials. These games are interesting for both boys and girls, give children the opportunity to establish the properties and characteristics of something on their own experience.

The greatest joy gives a person the work of creative thinking. Max von Laue, the famous German physicist and Nobel laureate, wrote that "the understanding of how the most complex and diverse phenomena are mathematically reduced to such simple and harmonically beautiful Maxwell's equations is one of the strongest experiences available to man." And in the autobiography of the great naturalist Charles Darwin there are these lines: “I discovered, however, unconsciously and gradually, that the pleasure delivered by the work of thought is incomparably higher than that which is delivered by any technical skill or sport.”

"My main pleasure throughout my life has been scientific work."

The abstract and, as it seems to many, little connection with the real problems of life, the game of chess also becomes a source of pleasure. The high skill of the game allows you to evaluate not only the sporting, but also the aesthetic side of chess. The beauty in chess is the beauty of thought. But where the concept of "beauty" appears, there must certainly be a feeling. Beautiful is always a sensual assessment, its reasonable justifications come later.

Thought processes serve in this case as a source of feelings. A beautiful idea is a completely justified phrase. The beauty of the logical constructions of geometry, the beauty of design in Pasteur's experiments or in modern genetics is not at all lower than the beauty of works of art - this is what many scientists believe. In any case, the pleasure of a beautiful thought is no less, although the feelings aroused in this case are still not the same.

But can we compare them at all? Where can I get the comparison scale? One physiologist emphatically stated: "It is superfluous to prove that the pleasure of contemplating a picture of a great painter is incomparable with the pleasure of eating a barbecue." There is a logical error in this phrase: whoever declares two objects to be incomparable has actually already made a comparison. Apparently, the scientist wanted to say that the pleasure of painting is not identical with the pleasure of food. This is quite fair.

But something in common in these two types of pleasure can still be found. P. I. Tchaikovsky did not hesitate to compare the pleasure of good music with the pleasure that a person experiences in a warm bath.

Achievements in neurophysiology of recent decades allow us to make a specific assumption: in all cases of pleasure, the so-called "pleasure centers" in the diencephalon are excited. This arousal is not isolated. In different situations, various “neural patterns of excitation” in the cerebral cortex associated with second-signal stimuli are superimposed on it. That is why pleasure has many subtle nuances. Os-ionic sensual tone, which gives all these diverse and, of course, not identical transfusions the quality of pleasure (and not suffering), begs to have the same neurophysiological nature and one physiological source.

The definition of intellectual feelings is associated with the process of cognition, they arise in the process of learning or scientific and creative activity. Any discoveries of science and technology are accompanied by intellectual emotions. Even Vladimir Ilyich Lenin noted that the process of searching for truth is impossible without human emotions. It cannot be denied that the senses play a primary role in the study of the environment by man. No wonder many scientists, when asked how they managed to achieve success in their field of knowledge, answered without a shadow of a doubt that scientific knowledge is not only work and stress, but also a great passion for work.

What is the meaning of intellectual feelings?

The essence of these emotions is to express a person's attitude to the process of cognition. Psychologists say that thoughts and emotions are closely related to each other, develop in a complex. The purpose of the intellectual senses is to stimulate and regulate a person. The cognitive activity of a person should give rise to emotional feedback, experiences, which will be the basis for evaluating the results and the process of cognition itself. The most commonly used method for developing such feelings is through mind games.

The most common feelings are surprise, curiosity, doubt, craving for truth, and so on. The relationship between cognitive activity and emotions is proved by one simple example of intellectual feelings: when we experience surprise, we try at all costs to resolve the contradiction that has arisen, the situation, which was followed by a feeling of surprise.

Even Einstein said that the most vivid and beautiful emotion is the feeling of an unsolved mystery. It is these feelings that are the basis of any true knowledge. It is in the process of knowledge and research that a person seeks the truth, puts forward hypotheses, refutes assumptions and looks for the best ways to develop and solve problems. Each person in his aspirations can get lost and get back on the right track.

Often, the search for truth can be accompanied by doubts, when in the mind of a person there are several ways to solve a problem at once that compete with each other. The process of cognition ends most often with a sense of confidence in the correctness of the solution to the problem.

In the realization of creative potential, a person has aesthetic feelings, which are characterized by the display in art of something beautiful or terrible, tragic or happy, elegant or rude. Each emotion is accompanied by an evaluation. Aesthetic feelings are a product of human cultural development. The level of development and content of these feelings is a paramount indicator of a person's orientation and social maturity.

Cognitive activity is based on the following types, aesthetic and intellectual. Higher feelings reflect stability and do not imply blind adherence to momentary desires and temporary emotional experiences. This is the essence of the human nature, which distinguishes us from animals, because they do not have such feelings.

Methods of moral education

The upbringing and formation of the child's personality is carried out in close connection with the principles and ideals of the existing society. Methods of moral education are methods of pedagogical influence that are based on these goals and ideals of society. The most popular method is mind games.

The task of the educator is to lay the foundations of humanism for the child from childhood, which is why the methods of education should be based on humanity. For example, the upbringing of collectivism in a child involves organizing the daily pastime of the child in such a way as to develop the desire and ability of the younger generation to work together, to take into account the desires and feelings of other children. Play together, take care of parents and friends, work together, and so on. Or the upbringing of love for the Motherland is based on instilling in the child a sense of patriotism, linking the surrounding reality with educational work.

Formation of the child's personality

The main role in the process of cognitive activity of children is played by motives that encourage the child to act in accordance with the accepted model of behavior. These motives must be moral. For example, the desire to help a neighbor in a difficult situation, to help the elderly and stand up for the younger ones. Their basis is altruism, the gratuitous performance of certain actions, without benefit to oneself. Also, the motives can be selfish, for example, trying to get the best toys for oneself, offering help only for a certain reward, making friends with stronger peers at the expense of the weak, and so on. And if small children of preschool age are still poorly aware of what is happening and it is too early to talk about moral education, then starting from primary school age, the motives of behavior and actions indicate a certain level of upbringing and moral orientation of the individual.

What are intellectual sensations?

This type of emotion has a considerable number of variations. Intellectual feelings include: a feeling of clarity or doubt, surprise, bewilderment, conjecture and certainty.

Feeling of clarity

Such an intellectual feeling as a feeling of clarity, a person experiences at the moment when concepts and judgments are presented to us clearly and are not accompanied by doubts. Each person feels uncomfortable and restless when the thoughts hovering in the head about the knowledge of a certain phenomenon are confused and do not add up to one specific picture. And at the same time, a person experiences a pleasant feeling of satisfaction when the thoughts in the head are ordered, free and have their own logical sequence. Let this logic be clear only to us, the main thing is that one feels ease of thinking and calmness.

Feeling of surprise

When we deal with those phenomena and events that are new and unknown to us, if something happens that does not yet lend itself to our mind, we experience a feeling of deep surprise. If we talk about the process of cognition, then surprise is a pleasant feeling that is joyful in nature. Descartes noted that when a person follows events, he experiences pleasure from the fact that new and unexplored phenomena arouse a feeling of pleasure in a person. This is intellectual joy. After all, the process of cognition is only ahead. Intellectual feelings of a person impel us to the beginning of cognitive activity.

Feeling of bewilderment

Often, in the process of cognition of a particular phenomenon, at certain stages, a person encounters difficulties when the facts obtained do not fit into the already known and established connections. The feeling of bewilderment stimulates interest in the further process of research, is a source of excitement.

conjectures

In the process of cognitive activity, we often encounter such a feeling as guesses. When the phenomena under study have not yet been fully studied, but the knowledge gained is already enough to make assumptions about further knowledge. Psychologists associate the feeling of conjecture with the stage of building hypotheses in research activities.

Feeling of confidence

It usually occurs at the stage of completion of cognitive activity, when the correctness of the results obtained is beyond any doubt. And the connections between the elements of the phenomenon under study are logical, justified and confirmed not only by conjectures, but also by real cases from practice.

Feeling of doubt

A feeling that arises only when assumptions compete with the resulting legitimate contradictions. These emotions encourage vigorous research activity and a comprehensive verification of the facts being studied. As Pavlov said, in order for the results of scientific activity to be fruitful, one must constantly check oneself and doubt the facts obtained.

You can often hear that there is no place for emotions in science, but this is fundamentally wrong. A person whose research activity is accompanied by deep intellectual experiences achieves much greater results, because he “burns” with his work and puts all his strength into it.

1. Intellectual feelings

2. Feelings and inner sensations

3. Distinguish between emotion and feeling

Bibliographic list

experience feeling emotion feeling

1. Intellectual feelings

The theory of the senses has the advantage that it makes room for intellectual feelings. The term "intellectual feeling" does not have a strictly defined meaning. In the work "Psychology of feelings" Ribot combines under this name only surprise, amazement, curiosity, doubt. Other authors add to this list the general feeling that arises from the movement of our thought, from its success or futility. But one must go much further and include in the intellectual feelings all those elements of thinking that Jeme calls transitional and which do not represent the objective content: similarity, implication, coincidence, certainty, possibility, those thousands of relationships that we express in words: but, if, and , why, after, before, as well as thoughts expressed in words: future, past, conditional, negation, affirmation, etc.

William Jaime saw all this very well: “If only such phenomena as feelings exist at all, then as much as it is certain that relations between objects exist in rerum natura, it is just as certain and even more certain that there are feelings by which these relations are known. No conjunction or preposition, and even adverb, prefix or change in human speech, which do not express one or another shade of those relations that we really feel at the moment exist between the larger elements of our thinking.We should talk about feeling and feeling if, feeling but also feeling through."

It is very curious that these insightful remarks of James, which contain in their essence a fruitful idea for the psychology of thinking, shared the fate of a lost letter.

In the work "Association of ideas", sharply arguing with associationism, the idea of ​​James is revived and he tried to develop it in a biological aspect. Every intellectual feeling is considered there as corresponding to the adaptive reactions or attitudes of the organism.

However, one difficult question remains: why do intellectual feelings seem to us objective, while other feelings and emotions are "our own states"?

But is it? Indeed, many intellectual feelings, such as certainty, doubt, affirmation and negation, logical conclusion, etc., depending on the circumstances, on the direction of our interests at a given moment, may seem to us both objective and subjective. On the other hand, are other feelings always subjective? We know how easily they are objectified. Aesthetic experiences are objectified in the beautiful, disgust in the repulsive, and so on. We say that an event (objective) is sad, joyful, shameful, comical, or unpleasant. When we say that work is unpleasant, we place this "unpleasant" either in the work or in ourselves, depending on the context of our thoughts.

The subjectivity or objectivity of the cognized content is always the result of a secondary process that depends on the acquired experience. Initially, the states of our consciousness are neither objective nor subjective. They gradually become one or the other, as necessary to adapt to the physical or social environment.

2. Feelings and inner sensations

The functional concept discussed above allows us to clarify the difference between feelings and internal or organic sensations, in particular the sensations of hunger, thirst, fatigue, and also synesthesia. Often this distinction is not made and people talk about "feeling" tired or hungry.

In my opinion, the sensations of hunger, thirst, fatigue (perhaps, the sensation of pain can be added to them) are of no importance in themselves; they are phenomena that derive their significance only from those attitudes, tendencies and movements which they instinctively evoke, and it is precisely such instinctive reactions that make them significant for the behavior of the individual. But these instinctive reactions are nothing but the basis of feelings: feelings of pleasant or unpleasant, desire, need.

Thus, inner sensations are states distinctly different from feelings, which are attitudes. Inner sensations inform us about certain states of our body in the same way that external sensations inform us about the state of the environment. But the vital significance of organic sensations can only be determined by the existence of the senses.

Feelings express in some way the relationship between a certain object or situation and our well-being (it can also be said that they express our attitude towards the situation or object). The physiological basis of such an attitude is the attitude itself. Feeling is the awareness of such an attitude. In contrast, sensations present only objects towards which we take attitude. The object presented by internal sensations, such as feelings of hunger, thirst, fatigue, is our own body. But it is through the attitude to its own state that our body is able to adopt a certain attitude. It is clear that there is a very intimate connection between inner sensations and feelings, since both of them have their source in the body. This does not prevent us, however, from clearly distinguishing them from a functional point of view. They oppose each other in the same way that a reaction opposes the object that caused it.

McDougall William, an Anglo-American psychologist, originally engaged in biology and medicine, under the influence of the "Principles of Psychology" by W. James turned to the study of psychology, first in Cambridge, then in Göttingen under H. Muller. Lecturer at University College London and Oxford. Professor at Harvard and Duke University in the USA. He considered the aspiration - "gorme" (Greek - aspiration, impulse) as the basis of mental life, which is why W. McDougall's psychology is often called sgormic. "Gorme" is interpreted as an aspiration to a biologically significant goal, due, according to W. McDougall, to a special kind of predispositions - innate instincts or acquired inclinations. Emotional experiences are considered as subjective correlates of these predispositions. The emotional sphere in the process of its development in a person receives a hierarchical structure. First, several basic emotional formations ( sentiments), and then, with the already established character, one central one, called egoic McDougall (from "ego", Greek - "I"). Reflections on the clinical phenomenon of "multiple" personality prompted W. McDougall to develop a metapsychological concept of personality, based on the ideas of G. Leibniz's monadology. According to this, each person represents a system " potentially thinking and with three monads" ("I"), converging on some "higher" monad - "> a bridge", which through the hierarchy of monads controls the entire psychophysical life of a person.

3. Distinguish between emotion and feeling

The terms "emotion" and "feeling" are still used with great uncertainty and confusion, which corresponds to the uncertainty and diversity of opinions about the foundations, conditions for the occurrence and functions of the processes to which these terms refer. After many years of systematic work to make ideas on these issues clearer, psychologists felt that they were in a position to offer a scheme that seemed to them exhaustive, consistent, and basically correct, although still in great need of correction and refinement of details.

The proposed scheme is based on evolutionary and comparative data and is in agreement with the facts that are found in human experience and behavior. It proceeds from the principles of voluntaristic, or hormic, psychology, i.e. psychology, which, as the main feature of the whole life of an animal, considers its ability to actively achieve goals by means of plastic behavior - based on aspirations ( striving), expressed in such body movements that adapt to the details of emerging situations in a way that is commonly called intellectual.

The ability to strive for certain results, the ability to pursue goals, to resume and maintain actions that provide beneficial effects for the organism or species, must be recognized as a fundamental category of psychology. Whether such a capacity for the process of evolution "developed" from forms devoid of any of its germs, whether it can be explained in terms of physics and chemistry, as representatives of Gestalt psychology are trying to show, are questions for the future. Psychology should not wait for affirmative answers to these questions in order to recognize striving as a form of activity that permeates and characterizes the entire life of an animal.

It is reasonable to assume that the primary forms of the animal's aspirations were the search for food and the avoidance of what is harmful, and that from these two primitive forms of aspirations, all other varieties of their aspirations differentiated and developed.

Based on these assumptions, it can be argued, firstly, that all those experiences that we call feelings and emotions are associated with manifestations of the aspirations of the body, caused either by external influences, or metabolic processes within the body, or, most often, both ways; secondly, that in general terms we can reliably distinguish between feelings, on the one hand, and emotions, on the other, on the basis of their functional relationship to the purposive activity that they accompany and determine, since these relations in both cases differ significantly.

There are two primary and fundamental forms of feeling - pleasure and pain, or satisfaction and dissatisfaction, which color and determine to some, even if insignificant, degree, all the aspirations of the organism. Pleasure is a consequence and a sign of success, both complete and partial, suffering is a consequence and a sign of failure and frustration. It is possible that primitive pleasure and pain were alternatives that were practically (though perhaps not absolutely) mutually exclusive. But with the development of cognitive functions, the organism begins, firstly, to simultaneously grasp different aspects of objects and situations, and secondly, to experience pleasures and pains caused by anticipation or memory.

The first makes possible the simultaneous actualization of various motives (impulses), modifying each other as a result of rivalry or assistance. The second creates the possibility of connecting actual success with anticipation of failure, actual frustration with anticipation of success. Accordingly, the types of feelings become more complicated.

An organism that has reached this level of development of cognitive functions no longer has to vacillate between simple pleasure and simple pain. In addition to these simple and primitive extremes, he is capable of experiencing a whole range of feelings, which are in a sense a combination or mixture of pleasure and pain; he experiences such feelings as hope, anxiety, despair, hopelessness, remorse, sadness. As mental structures become more complex, an adult learns "sweet sadness", joys marked by suffering. "an unusual interweaving of sadness and fun",. the gloomy moments of his failures are brightened by rays of hope, and the moments of triumph and triumph are overshadowed by the consciousness of the futility of human aspirations, the fragility and fragility of all achievements. In short, an adult who has been taught to "look back and forth and yearn for what is missing" is no longer capable of the simple feelings of a child. With the development of the powers of knowledge, his desires become complex and varied, and the simple alternation of pleasure and pain gives way to an endless movement through the range of complex feelings. Such complex feelings in everyday speech are called emotions. Adhering to the terminology proposed by Shand, we everywhere called them "emotions derived from desire."

Scientific research will become much clearer and more precise if we stop referring to such complex feelings with the general term "emotion". The difficulty of distinguishing between complex feelings and emotions proper, as well as the existing tendency to confuse them, is due to the fact that almost all aspirations in a developed psyche are colored both by emotions proper and by complex feelings, or "derivative emotions" mixed into one complex integrity.

Let us now consider the emotions themselves. As soon as the primary impulses are differentiated into impulses directed to more specific goals and caused by more specific objects or situations, each such specialized impulse receives its expression. in the form of a complex of bodily adaptations that facilitate and support the corresponding bodily activity. Without fully accepting the James-Lange theory, however, we must assume that each such system of bodily adaptations is reflected in the experiences of the organism, thereby giving each specialized aspiration a peculiar distinctive quality - the quality of one of the primary emotions. When psychic development reaches a level at which two or more specialized impulses come into play simultaneously, counteracting or cooperating, these primary qualities merge into complex formations, which we call secondary or mixed emotions; such complex qualities are embarrassment, shame, reverence, reverence, disgrace.

Let's try to compare complex feelings, or "derivative emotions", and emotions proper, primary and mixed, given that all specific emotional experiences in a developed psyche are formations in which genuine and derivative emotions, abstractly separated by us, are mixed.

1. Complex feelings, as well as simple ones, arise depending on the success or failure of the implementation of our aspirations. They influence the further fate of the urges from which they themselves originated, strengthening them and supporting them when the balance of the sensual tone is on the side of pleasure, or delaying and rejecting them when the balance of feelings is on the side of suffering.

On the other hand, genuine emotions precede success or failure and do not depend on them; they arise together with the actualization of the corresponding impulses and continue to color the experience of each of the aspirations in a special tone, giving their specific quality to all education, regardless of the magnitude of success or failure, both actual and anticipated. They do not directly affect the change in the strength of aspirations. Being a quality of subjective experience, they only testify to the nature of bodily adaptations organically connected with each fundamental type of aspiration. In a developed psyche, however, they indirectly influence the course of voluntary actions: by revealing to a self-conscious organism the nature of acting impulses, they create some possibility of controlling and managing them.

2. Complex feelings, in addition, depend on the development of cognitive functions and are secondary in relation to this process. It can perhaps be argued that they are inherent only in man, although their simplest forms are probably also accessible to higher animals. On the other hand, one should think that genuine emotions appear at much earlier stages of evolutionary development. For most of the evolutionary process they are simply a by-product of the animal's impulsive strivings, and only in man do they become an important source of self-knowledge and hence self-government.

3 These complex feelings (such as hope, anxiety, repentance) do not represent separately existing phenomena and do not originate from any special attitudes of the body. Each of the names we use to describe this kind of feeling is, perhaps, just a poorly defined part of the wide range that can be generally found in the process of satisfying any strong desire, regardless of its nature and origin. As the subject, driven by desire, moves through this range of complex feelings, each of the parts designated by this or that name is experienced separately and gradually passes into the next quality.

On the other hand, any genuine primary emotional quality arises from the actualization of the corresponding purposeful attitude, which is an integral property of the mental structure of the organism; therefore, each of these qualities is experienced only in connection with a specific urge or desire. Further, as more or more of these attitudes may come into play at the same time, giving rise to mutually cooperating or contradictory desires, so also the corresponding primary emotional qualities may simultaneously appear and mix or merge with each other in various proportions. Let us illustrate these opposite features with examples. Hope we call the complex feeling that arises in us during the action of any strong desire and in anticipation of success; in case of new difficulties, hope gives way to anxiety or despair, but in no case can it be said that it is mixed with despair, giving rise to anxiety; rather, as the favorable circumstances decrease, the feeling rooted in our desire changes in imperceptible gradations from hope to anxiety and further to despair. The opposite case can be illustrated by the emotion we call curiosity or interest and its relation to the emotion we call fear. Some degree of emotional quality, called interest, always accompanies the urge or desire to explore and become more familiar with some object; interest unrelated to such an urge is simply impossible. The process of inquiry leads to insight into the nature of the object, and this, in turn, can cause fear, a quality that always accompanies the urge to avoid the object, or the desire to move away from it. But with the appearance of this new impulse and its characteristic emotional quality, interest is not necessarily repressed or delayed; the urge to explore may persist along with the urge to withdraw, in which case we experience an emotional quality that resembles both interest and fear.

Bibliographic list

1. Arkhipkina O. S. Reconstruction of the subjective semantic space, meaning emotional states. - News. Moscow university Ser. Psychology. 2008, no. 2.

2. Buhler K. Spiritual development of the child. M., 2009.

3. Vasiliev I. A., Popluzhny V. L., Tikhomirov O. K. Emotions and thinking. M., 2010.

4. Vilyunas VK Psychology of emotional phenomena. M., 2009.

5. Woodworth R. Experimental psychology. M., 2008

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In psychology, it is customary to distinguish the following types of feelings:

1. lower feelings
2. higher feelings
3. moral feelings
4. aesthetic feelings
5. Intellectual Feelings
6. social feelings

Definition 1

A feeling is a personal emotional attitude of a person experienced in a variety of forms to the objects and phenomena surrounding him.

In psychology, the following main types are distinguished:

lower feelings

Associated with the satisfaction of basic human physiological needs. For example, a feeling of satiety or thirst, security or peace.

higher feelings

They reveal the inner world of a person. They are associated with the satisfaction of human social needs. They form the basis of all types of human activity, facilitating or hindering social activities.

The higher senses are divided into moral, aesthetic, intellectual and social feelings.

Moral

They show the attitude of a person to people, to the Fatherland, to his family, to himself. These feelings include love, humanism, respect for the Motherland, responsiveness, loyalty, dignity. The diversity of moral feelings reflects the brightness of human relationships. These feelings govern human behavior.

aesthetic feelings

They represent the experience of feeling something beautiful. These feelings are most clearly manifested when contemplating works of art or natural manifestations. They have their development in accordance with the understanding of art. So, for example, music forms musical feelings in a person. These include the following feelings: humor, sarcasm, sensitivity, creative inspiration, a sense of exaltation.

Intellectual Feelings

They are based on the knowledge of people, the desire to satisfy curiosity, the search for truth and the solution of specific mental problems. These include interest, curiosity, a sense of mystery, doubt, bewilderment.

social feelings

They provide emotional interaction of a person with the world around him. This includes such common feelings as: justice, honor, duty, responsibility, patriotism, solidarity, as well as shyness, confusion, boredom, greed.

Let's consider some of them in more detail:

Passion- this is a powerful, exciting feeling that prevails over other aspirations of a person. It leads to fixing the attention of a person, all his forces on the object of passion.

Hatred- this is a firm proactive negative feeling aimed at an event that objects to a person's needs, his views and values. This feeling can cause not only a critical assessment of its object, but also destructive activity directed towards it. Before the formation of hatred, there is usually a strong discontent or a regular accumulation of negative emotions. The object of hatred then may be the true or apparent cause of events.

Humor associated with a person's ability to notice contradictions or inconsistencies in the world around. For example, to notice and exaggerate the opposite of positive or negative sides in a person. Humor implies a friendly feeling (a combination of funny and good). Behind the laughable imperfections, something positive, pleasant is implied.

Irony compares the positive with the negative, the ideal opposes fantasy and reality, or correlates the noble with the ridiculous. A person feels his superiority over an object that evokes an ironic feeling in him. And malicious irony can turn into ridicule or bullying.

Cynicism, this is a feeling that refutes life values, as well as disregard for the foundations of public morality, rules of conduct. Behind cynicism hides the inability to make efforts on the part of a person.

Sarcasm displays caustic mockery, malicious irony, or derisive remarks. Behind sarcasm lies an inability to take action.