Lecture on the law of scales on the emotional and the rational. Emotional and rational in human life. Classification of emotional states. The story of three frogs

.
Classifications of emotional states . positive, negative , sensory-neutral emotional states . Internal and external conditioning of emotions . Orientation: self and others . social feelings. aesthetic feelings . Three levels of emotional experiences: the level of non-objective emotional-affective sensitivity; object feelings; generalized feelings. affects , emotions , feelings , passions andsentiments .

The contraposition of consciousness and feelings, logical and emotional, mind and heart, rational and irrational has long and firmly come into use. We all have to make a choice between "the voice of the heart" and "the voice of reason" from time to time. Often these two "voices" tell us different solutions, different choices. A person of modern Western civilization is characterized by the dominance of the rational sphere over the world of feelings, the solution of this dispute in favor of the mind. With the help of the mind, we plan our careers, decide financial questions, evaluate the chances, stock up on knowledge, judge something. We repeat after Descartes "I think, therefore I am." Reason, logic, intelligence are needed for success in the modern technocratic, computerized world. And, adapting to this world, striving for success in it, we develop logic, intellect, and often care little about the development of the emotional and sensory sphere, impoverishing our inner world, because the richness of inner life is largely determined by the quality and depth of experiences. A person's perception of his life as happy or unhappy is a reflection of his emotional state. But the perception of one's life as successful or not depends on the quality of consciousness as an instrument and the degree of possession of it.

Contrasting emotions with intellect is not always justified. Back in the 13th century, Roger Bacon noted that there are two types of knowledge, one - obtained through arguments, the other - through experience (2, p. 129).
“No emotion is reducible to pure, abstract emotionality. Every emotion includes the unity of experience and cognition, intellectual and affective.- wrote S.L. Rubinshtein (1, p.156).

“Man, as a subject who cognizes and changes the world, ... experiences what happens to him and happens to him; he relates in a certain way to what surrounds him. The experience of this relation of a person to the environment constitutes the sphere of feelings or emotions. A person's feeling is his attitude to the world, to what he experiences and does in the form of direct experience.(S.L. Rubinshtein, 1, p. 152).

The word emotion comes from the Latin "emovere" - excite, excite.

The German philosopher and psychologist F. Krueger in his work “The Essence of Emotional Experience” (1, p. 108) wrote:

“What pleases a person, what interests him, plunges him into despondency, worries, seems ridiculous to him, most of all characterizes his “essence”, his character and personality ... To a certain extent, “emotional” gives us knowledge about the structure of the spiritual, “inner world generally".

Classification of emotions.

Manifestations of the emotional world of a person are extremely diverse. These include such diverse phenomena as pain and irony, beauty and confidence, touch and justice. Emotions differ in quality, intensity, duration, depth, awareness, complexity, conditions of occurrence, functions performed, effects on the body, needs, subject content and orientation (to oneself or others), to the past or future, according to the features of their expression, and so on. . Any of these measurements can form the basis for a classification.
We can evaluate the feelings experienced, emotions as deep, serious or superficial, frivolous, strong or weak, complex or simple, hidden or pronounced.

The most commonly used is the division of emotions into positive and negative.

But not all emotional manifestations can be attributed to one of these groups. There are also sensually neutral emotional states: surprise, curiosity, indifference, excitement, thoughtfulness, sense of responsibility.

The division of emotions into positive and negative reflects, first of all, subjective assessment experienced sensations. Externally, both positive and negative emotions can lead to both positive and negative consequences. So, although experienced anger or fear often have negative consequences for the body and even for society, in some cases they can have a positive function of protection, survival. Such positive emotional manifestations as joy and optimism can in some cases turn into "militant enthusiasm", which can also lead to negative consequences. Thus, depending on the specific situation, the same emotion can serve as adaptation or disadaptation, lead to destruction or facilitate constructive behavior (2).

Another characteristic of emotions has to do with their conditioning: internal or external. It is known that emotions usually arise when something significant for a person happens. They can be associated both with a reflection of external, situational influence (this is the so-called external conditioning), and with the actualization of needs - while emotions signal to the subject about a change in internal factors (internal conditioning).

Emotions, feelings can be channeled to myself(repentance, complacency) and on another(gratitude, envy).

Separate groups of emotional phenomena are distinguished social feelings(feelings of honor, duty, responsibility, justice, patriotism) and aesthetic feelings(feelings of the beautiful, the sublime, the comic, the tragic).

According to S.L. Rubinshtein (1, p.158-159) there are three levels of emotional experience:

1. 
   level pointless emotional-affective sensitivity associated mainly with organic needs: a feeling of pleasure - displeasure, pointless longing. At this level, the connection of feeling with the object is not realized.
2. 
   object feelings associated with objective perception, objective action - for example, fear is experienced in front of something. At this level, feeling is an expression in the conscious experience of a person's relationship to the world. Objective feelings are differentiated depending on the sphere - aesthetic, moral, intellectual.
3. 
   generalized feelings towering above the subject - a sense of humor, irony, sublime, tragic. They express the worldview attitudes of the individual.

Among the various manifestations of the emotional world of a person, it is customary to single out affects, emotions proper, feelings, passions and moods.

affect called a rapidly and violently flowing emotional process of an explosive nature, accompanied by organic changes and actions, often not subject to conscious volitional control. In a state of passion, a person, as it were, "loses his head."

The regulatory function of affects consists in the formation of a specific experience - affective traces that determine the selectivity of subsequent behavior in relation to situations and their elements that previously caused an affect (1, p. 169).
The emotional intensity of affects often leads to subsequent
feeling tired, depressed.

Actually emotions- these are longer states in comparison with affects, sometimes only weakly manifested in external behavior. Emotions have a clearly expressed situational character. They express the evaluative attitude of a person to emerging or possible situations, to his activity and to his manifestations in it. Emotions reflect the relationship that develops between motives and direct activity on the implementation of these motives (the regulatory role of emotions is described in the lecture "Functions of Emotions").

Feelings have a clearly expressed objective character, they are associated with the idea of ​​some object - concrete (love for a person) or generalized (love for the motherland).
The objects of feelings can be images and concepts that form the content of a person's moral consciousness (N.A. Leontiev, 1, p.170-171). Higher feelings refer to spiritual values ​​and ideals. They play an important role in the formation of personality. Feelings regulate human behavior, can motivate his actions.
Emotions and feelings may not coincide - so, you can be angry with the person you love.

Passion- a strong, persistent, long-lasting feeling. Passion is expressed in concentration, concentration of thoughts and forces aimed at a single goal. In passion, a strong-willed moment is clearly expressed. Passion means impulse, passion, orientation of all aspirations and forces of the individual in a single direction, focusing them on a single goal.

mood called the general emotional state of the individual. The mood is not objective, not timed to any event. This is an unconscious emotional assessment by a person of how circumstances are currently developing for her.

L.I.Petrazhitsky (1, p.20) compared emotions, affects, moods, passions with the following series of images: “1) just water; 2) sudden and strong pressure of water; 3) weak and calm flow of water; 4) a strong and constant flow of water along one deep channel.

Ten fundamental emotions : interest , joy , astonishment , grief , anger , disgust , contempt , fear , shame , guilt .

K. Izard in his monograph "Human Emotions" (2) identifies ten emotions that he considers fundamental - these are the emotions of interest, joy, surprise, grief, suffering, anger, disgust, contempt, fear, shame and guilt. Each of these emotions in a specific way affects the processes of perception and behavior of people.

From various combinations of fundamental emotions, more complex emotional formations are formed. If such complexes of emotions are experienced by a person relatively stably and often, then they are defined as emotional trait. Its development is determined both by the genetic predisposition of a person, and by the characteristics of his life.

Let's take a quick look at each of the fundamental emotions.

Interest is the most common positive emotion. Interest ensures the maintenance of a certain level of activation of the organism. The opposite state of interest is boredom.
The main reasons for interest are novelty, complexity, difference from the usual. They can be connected both with what is happening outside, and with what is happening in the inner world of a person - in his thinking, imagination. Interest focuses attention, controls perception and thinking. Thinking is always determined by some interest.
Interest is the dominant motivational state in the daily activities of a normal person, it is the only motivation that can support daily work in a normal way. Interest causes research behavior, creativity and the acquisition of skills and abilities in the absence of external motivation for this, it plays an important role in the development of artistic and aesthetic forms of activity.
Exploring the process of creativity, Maslow (2, p. 209) speaks of its 2 phases: the first phase is characterized by improvisation and inspiration. The second - the development or development of primary ideas - requires discipline and hard work, and here the motivational power of interest is crucial to overcome obstacles.
The manifestation (strength and frequency of occurrence) of the emotion of interest in a particular person depends on such factors as socio-economic conditions, the volume and variety of information received in the immediate environment, on the attitude of the family to activities, hobbies and other forms of activity of its members. Curious, adventurous parents are more capable of instilling interest-based cognitive orientations in their children than those parents who choose to live by fixed views and dogmas. The tendency of a person's interest to certain objects, to certain types of activity is largely determined by his system of values.

Joy- the main positive human emotion. However, it is not a person who can cause this experience by an arbitrary effort. Joy may follow an individual's achievement or creative success, but these alone do not guarantee joy.

Most scholars agree that joy is a by-product of efforts directed towards other goals.
Joy can also come from recognizing something familiar, especially after a long absence or isolation from a familiar person or object. Unlike interest, which keeps a person in constant arousal, joy can be soothing.
Joy gives a person a sense of being able to cope with difficulties and enjoy life, makes everyday life easier, helps to cope with pain, and achieve difficult goals. Happier people are more self-confident, more optimistic and more successful in life, have closer and mutually enriching contacts with other people. Their work is more consistent, purposeful and efficient. They have a sense of their own importance, possess the skills and achievements necessary to achieve their goals, and receive great satisfaction from the very process of this achievement. Happy people seem to have often experienced the joy of success in childhood, which instilled in them a sense of competence (Wessman and Ricks, 2, pp. 234-235).
Expressive expression of joy, including laughter, increases the power of the subjective experience of this feeling.
When experiencing joy, people are more inclined to enjoy the object than to critically analyze it. They perceive the object as it is, rather than trying to change it. They feel close to the object rather than wanting to step back and look at it objectively. Joy allows you to feel that there are various connections between a person and the world, a keen sense of triumph or belonging with the objects of joy and with the world as a whole. Often joy is accompanied by a feeling of strength and energy upsurge, a feeling of freedom, that a person is more than he is in his usual state. A joyful person is more likely to see beauty and goodness in nature and in human life (Meadows, on 2, p. 238).
The feeling of joy is associated with the realization of a person's capabilities. Joy is the normal state of a healthy person's life.
Obstacles to self-realization at the same time they are obstacles to the emergence of joy. These include:

1. 
   Some Features social life a person when rules and regulations stifle creativity, establish pervasive control, or prescribe mediocrity and mediocrity.
2. 
   Impersonal and too strictly hierarchical relations between people.
3. 
   Dogmatism regarding parenting, sex and religion, which make it difficult for a person to know himself, love and trust in himself, which makes it difficult to experience joy.
4. 
   Uncertainty of female and male roles.
5. 
   Too much importance, which is attached in our society to material successes and achievements. (Schutz, after 2, pp. 238-239).

The next emotion identified by Izard is astonishment.
The external cause of surprise is usually a sudden and unexpected event, which is rated as less pleasant than those that lead to joy. Surprise is characterized high level impulsiveness and disposition to the object. Surprise is a fleeting feeling. It performs the function of adapting to sudden changes in the outside world, prompting change, switching attention. Surprise suspends current activities, often at the moment of surprise, a person "turns off" thinking.
Depending on the circumstances, the emotion of surprise can be assessed by a person as pleasant or unpleasant, although surprise itself simply slows down the current activity, switches attention to the changes that have occurred.
If a person is often surprised by what they perceive as unpleasant, and yet they cannot deal satisfactorily with the situation, then the person may develop apprehension and inefficiency in the presence of the new and unusual, even if it is not unexpected. If a person often experiences a pleasant surprise, then he usually evaluates it as a positive emotion.

Woe- usually a reaction to loss, loss - temporary or permanent, real or imagined, physical or psychological (this may be the loss of any attractive qualities in oneself, positive attitudes towards oneself). The loss of a source of affection (a person, object, idea) means the loss of something valuable and beloved, a source of joy and excitement, love, confidence, a sense of well-being.

The inner work that the experience of grief does helps a person to pay tribute to the lost, adapt to the loss, and restore personal autonomy.
Like other emotions, grief is contagious, evokes sympathy in those around you, and helps to strengthen group cohesion.
Suffering occurs as a result of prolonged exposure to an excessive level of stimulation - pain, noise, cold, heat, failure, disappointment, loss. Failure, either real or imagined, can also be the cause of suffering.
Suffering is the most common negative emotion that dominates grief and depression. It motivates vigorous activity aimed at avoiding or reducing suffering.
A suffering person feels despondency, discouragement, disappointment in himself, inadequacy, loneliness, rejection, and the latter can be both real and fictional. Often it seems to a suffering person that all life is bad.
Suffering is often, especially in childhood, accompanied by crying.
Suffering has several functions.

1. 
   It communicates that a person is bad.
2. 
   Encourages a person to take certain actions to reduce suffering, eliminate its cause or change the attitude towards the object that caused the suffering.
3. 
   Suffering provides a moderate "negative motivation", an avoidance strategy.
4. 
   Avoiding the pain of separation helps bring people together.

Feelings anger, disgust, contempt form the so-called hostility triad.
Cause anger usually is a feeling of physical or psychological impediment to something that the person really wants to do. It can also be rules, laws, or your own inability to do what you want. Other causes of anger may be a personal insult, interruption of situations of interest or joy, compulsion to do something against one's own desire.
An angry person experiences strong tension, his muscles tense up, his blood "boils". Sometimes an angry person may think that he will explode if he does not show his anger outwardly. The emotion of anger is characterized by impulsive expression and a high level of self-confidence. The state of anger interferes with clear thinking.
The evolutionary function of anger was to mobilize the energy of the individual for active self-defense. With the development of civilization, this function of anger has almost disappeared, in many ways turned into a hindrance - most cases of expressing anger are a violation of legal or ethical codes.

When a person experiences disgust, he seeks to eliminate the object that caused this feeling or to move away from him himself. The object of disgust captures the attention of a person less than the object of anger. Anger causes a desire to attack, and disgust - a desire to get rid of the object that caused this emotion.

Disgust contributes to switching attention. Like anger, disgust can be directed at oneself, causing self-judgment and lowering self-esteem.

Contempt- a feeling of superiority over any person, group of people or object. A despising person feels stronger, smarter, better in some respect than a despised person, looks down on him, creates a barrier between himself and the other.

Contempt is often associated with situations of jealousy, greed, rivalry. It can manifest itself as sarcasm, hatred. cruelty to others. Contempt feeds various kinds of human prejudices.
Situations that cause contempt are less likely to lead to aggression than those that cause anger and disgust. Contempt is considered the coldest emotion of the hostility triad.
Perhaps contempt evolved as a form of preparation for a meeting with the enemy, as a demonstration of one's strength and invincibility, the desire to inspire oneself and frighten the opponent.

Fear is the most dangerous of all emotions. Feelings of fear range from unpleasant foreboding to dread. Strong fear can even cause death.

The cause of fear is usually events, conditions or situations that signal danger, and the threat can be both physical and psychological. The cause of fear can be both the presence of something threatening, and the absence of something that provides security.
Natural fear stimuli are loneliness, unfamiliarity, sudden change in stimulus, pain, etc. Natural fear stimuli include darkness, animals, unfamiliar objects, and strangers. The causes of fear can be culturally determined, be the result of learning: fear arising from the sound of an air raid siren, fear of ghosts, thieves, etc.
Fear is experienced as insecurity, uncertainty, a sense of danger and impending misfortune, as a threat to one's existence, one's psychological "I". Uncertainty can be experienced both about the true nature of the danger and how to deal with that danger.
Fear reduces the number of degrees of freedom in behavior, limits perception, a person's thinking slows down, becomes narrower in volume and rigid in form.
Bowlby (2, p. 317) describes the outward manifestation of fear in this way - "cautious peering, suppression of movements, a frightened expression on the face, which may be accompanied by trembling and tears, cowering, running away, seeking contact with someone", most common feature experiences of fear is tension, "freezing" of the body.
The evolutionary-biological function of fear is to strengthen social ties, to "run for help."
Fear serves as a warning signal and changes the direction of a person's thoughts and behavior. It occupies an intermediate position between surprise and subsequent adaptive human behavior.
Individual differences in the manifestation of the emotion of fear in a particular person depend both on biological prerequisites and on his individual experience, on the general sociocultural context. There are ways to reduce and control feelings of fear.

Shame and guilt sometimes they are considered aspects of the same emotion, sometimes they are considered as completely different emotions that are not related to each other. Darwin believed that shame belongs to a large group of related emotions, which includes shame, shyness, guilt, jealousy, envy, greed, vindictiveness, deceit, suspicion, arrogance, vanity, ambition, pride, humiliation.

When a person feels shame, he, as a rule, looks away, turns his face to the side, lowers his head. With body and head movements, he tries to appear as small as possible. Eyes go down or run from side to side. Sometimes people raise their heads high, thus replacing a bashful look with a contemptuous one. Shame may be accompanied by redness of exposed parts of the body, in particular the face.
With shame, the entire consciousness of a person is filled with himself. He is conscious only of himself or only of those traits that seem to him now inadequate, indecent. As if something that he was hiding from prying eyes was suddenly put on public display. At the same time, there is a general inconsistency and incompetence. People forget words, make wrong moves. There is a feeling of helplessness, inadequacy, and even a stop in the flow of consciousness. An adult feels like a child whose weakness is exposed to the public. The "other" appears to be a powerful being, healthy and capable. Shame is often accompanied by a sense of failure, defeat.
Shame and shyness are closely related to self-awareness, the integrity of the image of "I". Shame indicates to a person that his "I" is too naked and open. In some cases, shame plays a protective role, forcing the subject to hide and disguise some features in front of a more serious danger that causes the emotion of fear.
As with other emotions, the situations that cause shame are different for different people. What causes shame in one may cause excitement in another, the third in the same situation begins to get angry, becoming aggressive.
Shame makes a person sensitive to the feelings and assessments of others, to criticism. Shame avoidance is a powerful motivator for behavior. Its strength is determined by how highly a person values ​​his dignity and honor. Shame plays an important role in shaping the moral and ethical qualities of a person. As B. Shaw said: "There is no courage - there is shame." The threat of shame forced many young people to go to pain and death in wars, even in those whose meaning they did not understand and did not feel.
Shame is a very painful emotion, hard to bear, hard to disguise or hide. Efforts to restore and strengthen one's "I" after experienced feelings of shame sometimes last several weeks.

The emotion of shame has the following psychosocial functions :

1. 
   Shame focuses attention on certain aspects of the personality, makes them the object of evaluation.
2. 
   Shame contributes to the mental replaying of difficult situations.
3. 
   Shame increases the permeability of the boundaries of the "I" - a person can feel shame for another.
4. 
   Shame guarantees sensitivity to the feelings of significant (close) others.
5. 
   Shame enhances self-criticism, contributes to the formation of a more adequate self-concept.
6. 
   Successful confrontation with the experience of shame can contribute to the development of personal autonomy.

To form a feeling guilt three psychological conditions are necessary: ​​1) - acceptance of moral values; 2) - the assimilation of a sense of moral obligation and fidelity to these values, 3) - a sufficient ability for self-criticism to perceive contradictions between real behavior and accepted values.
Guilt usually arises from wrong actions. Guilt-inducing behavior violates moral, ethical, or religious codes. Usually people feel guilty when they realize that they broke a rule or overstepped the boundaries of their own beliefs. They may also feel guilty for not accepting responsibility. Some people may feel guilty when they don't work hard enough compared to their own standards, to those of their parents or their reference group (a social group whose values ​​they share).
If a person feels shame after violating norms, it is most likely because it has become known to others. The feeling of shame is associated with the expectation of negative evaluation of our actions by others or with the expectation of punishment for our actions. Guilt is connected with, first of all, with the condemnation of one's act by the person himself, regardless of how others reacted or may react to it. Guilt arises in situations in which a person feels personally responsible.
Like shame, guilt makes a person lower his head, look away.
Guilt stimulates many thoughts that speak of a person's preoccupation with a mistake. The situation that caused the feeling of guilt can be repeated again and again in memory and in the imagination, a person is looking for a way to atone for his guilt.
The emotion of guilt usually develops in the context of an emotional relationship. Mager (2, p. 383) describes guilt as a special case of anxiety arising from the expectation of a decrease in love due to one's behavior.
Guilt has a particular influence on the development of personal and social responsibility.

paradox absolute morality

Psychologists most often define emotions and feelings as "a special form of a person's attitude to the phenomena of reality, due to their compliance or non-compliance with a person." Since any human activity is aimed at satisfying one or another of his needs, emotional processes, a reflection of the conformity or inconsistency of phenomena with reality to human needs, inevitably accompany and encourage any activity.

The main difference between rational thinking and feeling is that, in their essence, feelings are intended to reflect only what affects the needs of a given person, while rational thinking also reflects what has not yet become a person’s need, does not personally affect him.

A person often has to deal with a discrepancy or even a conflict of reason and feelings. This conflict poses with particular acuteness the problem of the correlation of emotions and reason in morality.

Situations of conflict of mind and feelings in reality are resolved in different ways. It is possible with sufficient obviousness to fix attitudes towards the emotional or rational as a means of making moral decisions, a means of orientation in moral practice. There are no absolutely unemotional people, however, for some people, emotions are enough to make decisions and make assessments, while others try to verify the correctness of their feelings with the help of rational analysis. Both those and others resort to their own way of making decisions and evaluations unconsciously. But often there is also a conscious attitude towards an emotional or rational way of making decisions. One person may be convinced that "feelings will not deceive" while another tries to make decisions based on clear and rational arguments.

Without feelings and emotions, activity is impossible. Only being emotionally colored, this or that information can become a stimulus for action. It is no coincidence that in the theory and practice of moral education, the problem of education of feelings is persistently put forward, since only knowledge of moral norms does not yet lead to appropriate behavior. Based on this position, the conclusion is often drawn about the decisive role of feelings in morality. Feelings reflect the most profound characteristics of a person: her needs. But this is predominantly at the same time a disadvantage: they are too subjective to be a reliable means for finding objectively right decision, an objectively correct line of conduct. The mind is more objective. Rational procedures are precisely aimed at obtaining an objective one that does not depend on a person’s emotions. Thinking, prompted by certain emotions, tries not to be carried away by them in order to obtain an undistorted, true meaning. This understanding of the relationship between reason and feeling is characteristic of most of the teachings of the past. It also corresponds to the most common definition in modern psychology.

However, the human mind does not insure him against mistakes, which can be due to both the objective complexity of situations and the content of already formed feelings. The latter is especially important for understanding the limitations of the mind in morality, determining its dependence on needs, and therefore on feelings. Feelings direct the course of thoughts, and often determine their content. Sometimes the mind of a person becomes only a means of justifying her feelings.

A sophisticated intellect can come up with dozens of arguments justifying essentially immoral behavior. However, the weakness of his logical premises and constructions is usually not visible only to the owner of this intellect and those whose living conditions have formed similar needs. Such efforts of the intellect, aimed only at justifying feelings, in fact, are not much different from the implementation of the “emotional attitude”, because the mind here is entirely in the power of feelings and is called only to serve them, thereby diverting from its main purpose: the search for truth, and representing intellect only in form, i.e. on the means used, not on the merits. A rational attitude presupposes an objective, impartial control over one's feelings, a critical analysis of them.

Control over one's feelings, the ability to manage them is a necessary condition for correct moral behavior and an indicator of the level of moral culture.

The power of reason over feelings, of course, should not be presented as a complete suppression and repression of feelings. Of course, immoral feelings must be suppressed, but this suppression itself occurs through the conscious formation of the opposite feeling. In the case of morally neutral emotions, the role of the mind is, firstly, to restrain them at the boundary beyond which they begin to interfere with the normal work of the mind, and secondly, to determine their place in the valuable hierarchy of the personality and, activating them in the necessary cases of higher feelings, to prevent them from manifesting themselves in immoral acts. Finally, the consistent and correct implementation of a rational attitude leads to actions that cause the individual to have a specifically moral sense of satisfaction from their commission. Consequently, the implementation of a rational attitude results not in the displacement of feelings by the mind, but in their harmonious combination.

All over the world, Americans have a strong reputation for pragmatism. “The knock of an ax is the natural philosophy of America,” writes E. Rosenstock-Hyussy. - Not spiritualized writers, but cunning politicians, not geniuses, but "self-made people" - that's what is needed ”(Rosenstock-Huessy; cited in: Pigalev. 1997:). Americans tend to feel awkward about anything intangible. "We do not trust what cannot be counted," writes K. Storti (Storti 1990: 65). Hence the logical, rational approach to emotional problems and situations.

American researchers quite often point to anti-intellectualism as a typical feature of Americans. For a long time, Americans have viewed culture with suspicion and condescension. They have always demanded that culture serve some useful purpose. "They wanted poetry that could be recited, music that could be sung, an education that would prepare for life. Nowhere in the world had colleges proliferated and prospered so much. And nowhere were intellectuals so despised and reduced to such a low position" (Commager: ten).

In Russia, on the contrary, the word pragmatist has a certain negative connotation, since pragmatism is perceived as the opposite of spirituality. Russians are by nature emotional and tend to extremes. "The traditional structure of the Russian character<...>developed individuals prone to sudden mood swings from elation to depression" (Mead; cited in: Stephen, Abalakina-Paap 1996: 368). A. Luri talks about the cult of sincerity and spontaneity that is characteristic of Russian culture. He believes that Russians have a richer emotional palette than Americans and have the ability to convey subtler nuances of emotion (Lourie and Mikhalev 1989: 38).

The analytical mindset of Americans seems to Russians cold and devoid of a personal beginning. Americans have a measured moderation that comes from a rational mindset. Emotions do not drive American actions to the same extent as Russians. "They believe that words alone are the conductor of meaning (meaning) and ignore the more subtle role of language in communication," writes K. Storti. The Russian penchant for self-sacrifice, the love of suffering (according to Dostoevsky) attracts and beckons Americans as something exotic and hard to understand. Americans themselves tend to base their actions on facts and expediency, while Russians are motivated by feelings and personal relationships. Often Russians and Americans speak different languages: the voice of reason and the voice of emotions do not always merge together. Russians see Americans as too businesslike and not warm enough. Americans, for their part, perceive Russian behavior as illogical and irrational.

Russian emotionality is manifested in the language at all its levels (the nuance of lexical meanings, the abundance of emotional vocabulary; the syntactic possibilities of the language, including free word order, which allows expressing the finest nuances of feelings, etc.), a high degree of explicitness of expressed emotions, as well as in the choice linguistic and paralinguistic means in the process of communication. S. G. Ter-Minasova notes Russian emotionality, realized through the possibility of choosing between pronouns you and you, the presence of a large number of diminutive suffixes, the personification of the world around through the category of gender. It also indicates more frequent use exclamation point, than in English language(Ter-Minasova, 2000: 151 - 159).

American pragmatism is manifested in the size and nature of speech messages, which gravitate towards brevity and specificity (both in oral and written communications, which, in particular, is facilitated by such new forms of communication as e-mail, where minimalism is taken to an extreme), efficiency even in personal situations (for example, when making appointments or planning events), a certain dryness of style in business discourse, and in energetic and assertive communication strategies.

As Y. Richmond notes, in negotiations American businessmen prefer a phased discussion of one point after another and systematic progress towards a final agreement, the Russians tend to a more general conceptual approach without specifics. On the other hand, the emotionality of Russians demonstrates their interest in negotiating and establishing personal contacts, which are considered an important component of any communicative interaction (Richmond 1997: 152).

Spirit of cooperation and competition

A manifestation of psychological identity is also the way the YP interacts with other people. Cultures differ in specific gravity in them cooperation (joint activities to achieve the goal) and competitions(competition in the process of achieving the same goal) as two forms of human interaction.

American individualism is traditionally associated with competitiveness. It is common in American culture to move forward and up the corporate ladder more through competition than through cooperation with others. According to S. Armitage, "life, liberty and the pursuit of happiness" (a phrase from the US Constitution) is defined more as a personal interest, rather than the pursuit of the common good (Armitage). The principle by which Americans are brought up is the so-called. "ethic of success" (success ethic): work, move forward, succeed ( work hard, get ahead, be successful) is foreign to Russians, who believe it is immoral to succeed at the expense of others (Richmond 1997: 33). American idol - a man who made himself. In addition to the token already mentioned above self made man, the word has no equivalent in Russian achiever. In American culture, both of these concepts are key.

It would be unfair to say that Russian culture is not at all characterized by the desire for competition - a vivid confirmation of the opposite is the long-term competition between the two superpowers - Russia and America. However, we believe that the proportion of competitiveness in the American communicative system is greater than in the Russian one, where the predominant form of communicative interaction is cooperativeness. In the USA, there are a number of reasons that stimulate a competitive mood in communication: 1) competition as a result of the long-term development of market relations in the economy; 2) multiculturalism; 3) the wide scope of the movement of women, ethnic and sexual minorities for their rights; 4) erasure of boundaries in social relations between age groups, 5) features of the national character and the historical development of discourse.

If, in connection with the foregoing, we analyze the words team(team) and team, then we will observe a big difference between these concepts. Team- something permanent and homogeneous, united for long-term cooperation by the unity of spirit and aspirations. team- a group of individuals united to achieve a specific goal. Deeply rooted in the minds of Russians is the position of group ethics, embodied in the Soviet formula: "Stay away from the team", alien to the Americans. Teamwork as a form of cooperation in America is based on a purely pragmatic approach.

Since intercultural communication is, by definition, a form of human interaction, the mood for cooperation or competition can play a key role in how the relationship between communicants - representatives of different linguistic cultures - will develop. good example intercultural divergence between Russians and Americans in this parameter is the nature of the relationship between students in the academic environment. Here is the opinion of an American researcher: "<…>Russian students work very effectively in a group. They try to prepare for classes based on their personal skills and interests, and thus contribute to the success of the whole group. "In situations where Russians prompt each other or share cheat sheets with each other, American students prefer to remain silent. "Responsible for another is considered impolite, probably because it is assumed that each person should be able to cope with difficulties on their own. "According to the American value system, honesty in learning is that everyone does their job on their own. "American students attach great importance to fairness, or rather the principle equality. Everyone must be sure that he is doing no less and no more than others" (Baldwin, 2000).

The Russians, for their part, do not approve of the behavior of American students who sit at a distance from others and cover their notebooks with their hands. Although Russian honors students without much enthusiasm let lazy people write off what they got as a result of considerable efforts, they, as a rule, cannot refuse - it will be "uncomradely", and those around them will condemn them. Therefore, when Russian schoolchildren or students come to the attention of an American teacher, a conflict arises between value systems and attitudes towards cooperativeness or competitiveness.

Participants and witnesses of business negotiations between Russians and Americans note that the nature of interaction between them is largely determined by different attitudes towards the concept success, which is formed on the basis of the settings described above. Americans perceive success as the achievement of specific short-term goals (successful transaction, project, profit from investment), while the Russian understanding of success involves beneficial long-term cooperation - a process, not an event. From the Russian point of view, successful transactions are natural ingredients or even by-products of this kind of relationship. Americans trust the system, and Russians trust the people, so for Russians, personal trust is essential to success. As a result, Americans strive for success more purposefully, and the communicative behavior of Russians seems unbusinesslike and unprofessional to them. Russians, on the other hand, often perceive the behavior of Americans as arrogant and short-sighted (Jones).

The forms of manifestation of competitiveness in communication are also considered witty responses to the remarks of the interlocutors, which are more like a dive than an exchange of opinions; the desire to oppose the statement of the interlocutor with his own statement, comparable to him in terms of volume and amount of information; attempt to leave behind the last word, etc.

Optimism and pessimism

The traditional parameters for opposing Americans and Russians are also optimism/pessimism. Americans are considered "incorrigible optimists", they believe in the ability of the individual to "forge their own destiny", they try their best to be happy and consider happiness as an imperative. K. Storti in this connection quotes a poet who said: "We are the masters of our destiny and the captains of our souls" (Storti 1994: 80). He also makes an interesting observation: in American society, it is considered the norm to be happy, while for Russians, a happy mood is no more the norm than sadness and depression, because both are an integral part of life (op. cit.: 35). In the US, being unhappy is unnatural, abnormal and indecent - under any circumstances, one must maintain the appearance of success and well-being and smile. For Russians, sadness is a normal state. This gives us pleasure. They sing songs and write poems about it.

N. A. Berdyaev explained the propensity of Russians to depression and melancholy in this way: “The vast spaces were easily given to the Russian people, but it was not easy for them to organize these spaces into the greatest state in the world<…>All the external activity of the Russian people was in the service of the state. And this left a bleak imprint on the life of a Russian person. Russians almost do not know how to rejoice. The Russian people have no creative play of forces. The Russian soul is crushed by the vast Russian fields and the vast Russian snows.<…>(Berdyaev 1990b: 65).

Americans, unlike Russians, are not inclined to complain about fate and discuss their own and other people's problems in their free time. It is well known that the question: "How are you?" Americans under any circumstances answer: "Fine" or "OK". As T. Rogozhnikova rightly states, "distance from other people's problems and revelations is a kind of self-defense and protection of one's own living space<...>You simply have to answer with a smile that everything is OK with you. It is indecent if you have problems: solve them yourself, do not burden anyone, otherwise you are just a loser” (Rogozhnikova: 315).

From the Russians to the question: "How are you?" most likely to hear: "Normal" or "Slowly." Here Russian superstition is manifested, the habit of downplaying one's successes ("so as not to jinx it") and dislike for self-praise. American optimism seems insincere and suspicious to Russians.

Confidence in the future is another important feature of the psychological portrait of Americans. With this in mind, they are not afraid to make plans even for the distant future. Russians, on the other hand, are used to living in a state of uncertainty, which has reasons in the historical development of Russia, as well as in the events recent years. “What are we?<...>We have our own hobby”, which “runs through the unplowed unsteady fields, where there are no plans, but there is a speed of reactions and flexibility of the psyche” (Sokolova, Professionals for cooperation 1997: 323). Russian phraseology reflects a tendency to fatalism and uncertainty about the future: maybe yes, I suppose; grandmother said in two; God knows; how God puts on the soul; what God will send; it's still written on the water with a pitchfork.Americans prefer to act on the principle: Where there's a will there's a way and God helps those who help themselves.

Western businessmen who come to work with Russians or teach business seminars complain that they have the hardest time convincing Russians to plan their activities. Russians claim that they are accustomed to living and working in difficult situations and are ready to quickly adapt to changing conditions. As a result, communication does not add up, transactions fail. It is also difficult to cooperate in situations where long-term planning is required. Russians send invitations to important events at the last moment, while Americans had other things planned for these dates six months ago. It is not easy to develop cooperation on grants and projects. Russian teachers cannot get used to the fact that the schedule of classes in American colleges and universities is drawn up six months before the start of the semester.

These psychological features are also manifested in the choice of communication strategies. Americans do not have Russian superstition, so their statements about the future are distinguished by confidence, as opposed to Russian caution and modality. A good illustration of this situation is the following excerpt from the correspondence between an American and his Russian friend (congratulations on the eve of buying a car):

American: Congratulations on your imminent car purchase!

Russian: I think by now, after having known us so long, you are expected to know how superstitious we, Russians, are. Never, never congratulate us in advance. So please take your congratulations back!

American: I take my congratulations back, but this superstition is another thing I cannot understand about you. For an expecting mother, understandable. But a car?

This difference is one of the most noticeable and vividly manifested in MI. In terms of communication, it lies in the fact that Russians are less concerned than Americans with the desire to avoid the unknown (the American term uncertainty avoidance is one of the important concepts of MI theory in the USA).

Tolerance and Patience

Two key concepts that are directly related to communication are patience and tolerance- are often mixed in Russian linguistic culture due to the fact that they are assigned to words with the same root. In English, the corresponding concepts are more delimited at the level of the signifier: patience and tolerance. Word tolerance is used in the Russian language rather to convey a foreign cultural phenomenon, rather than a concept that is organically inherent in Russian linguistic culture.

Patience is traditionally perceived as one of the most striking features of the Russian national character and is manifested in the ability to meekly endure the difficulties that fall to the lot of the Russian people. Americans, on the other hand, are considered more tolerant. The origins of this phenomenon are in the peculiarities of the historical development of the United States and the polyphony of American cultural life. A large number of immigrants with their own cultural patterns, traditions, habits, religious beliefs, etc. required a certain level of tolerance, which was necessary so that the people inhabiting the United States could get along in peace and harmony.

However, one should not exaggerate the degree of American tolerance. In this sense, H. S. Kommagder is right when he notes that American tolerance in matters of religion and morality (especially in the 20th century) is due not so much to openness to the perception of new ideas as to indifference. This is conformism rather than tolerance (Commager: 413-414).

Manifestations of patience and tolerance in MC are relative. Americans do not understand why Russians tolerate domestic disorder, violation of their rights as consumers, non-compliance with laws by officials, vandalism, cheating, violation of human rights. Russians, in turn, wonder why Americans, who show a high degree of tolerance towards sexual minorities or some manifestations of religious hatred, do not allow an alternative point of view in connection with issues such as women's rights, politics (for example, Chechnya), the role of the United States in the world, etc.

Different levels of tolerance are manifested in the fact that the Americans in the negotiation process are much more than the Russians, tend to compromise and iron out contradictions, while the Russians are prone to emotions and extremes. On the other hand, being more impatient, the Americans wait for quick decisions and actions, while the Russians tend to wait, testing the reliability of their partners and establishing closer, more trusting relationships with them. There are many cases when the Americans, without waiting for the quick results of negotiations with the Russians, refused the planned deal. When discussing painful problems at school and university, the American audience is more explosive than the Russian one.

Many authors also emphasize that the totalitarianism and authoritarianism of the Russian political system in certain periods of its history should not be confused with intolerance as a property of the Russian national character. "Russians respect power, but are not afraid of it" - this is the conclusion of J. Richmond (Richmond 1997: 35).

This conclusion, however, should not be taken as an absolute. Due to the fact that the relationship between superior and subordinate in the United States is more democratic, there is usually observed major degree tolerance between colleagues. Coming to teach in Russian schools, American teachers cannot accept an authoritarian tone in the relationship between the headmaster and teachers and teachers and students, which sometimes causes intercultural conflicts.

Degree of openness

Speaking of openness, it should be emphasized that American and Russian openness are phenomena of different orders.

American openness, most likely, should be considered as a communication strategy, and in this sense, Americans are more direct, explicit in expressing information and peremptory than Russians. This trait of Americans is expressed by the adjective outspoken, which do not have a Russian equivalent.

For Russians, openness in communication means a willingness to reveal one's personal world to an interlocutor. “Russians are the most sociable people in the world,” writes N. A. Berdyaev. Russians do not have conventions, there is no distance, there is a need to often see people with whom they do not even have particularly close relations, turn their souls, plunge into someone else’s life<...>, lead endless quarrels about ideological issues.<...>Every truly Russian person is interested in the question of the meaning of life and seeks communication with others in the search for meaning" (Berdyaev 1990b: 471).

A. Hart makes an interesting observation: “In some respects, Russians are freer and more open [than Americans]. At first, it seemed to my friends that the Russians were quarreling and cursing; but suddenly, to our surprise, they tone that seemed aggressive to us was actually expressive" (Hart 1998). Americans are more open in expressing their own opinions, Russians are more open in expressing their emotions.

American openness in communication is often perceived by Russians as tactless and peremptory. When surveyed for feedback after seminars and other training courses, Americans focus on shortcomings and make critical comments. Such a reaction for Russian teachers is often a shock, since the Russian approach is, first of all, a desire to express gratitude to the teacher. Russians often confine themselves to verbal criticism, and record positive reactions or, in extreme cases, cautious recommendations in writing.

3.1.2 Social identity of a linguistic personality

A man has as many social selves as there are individuals who recognize him and carry an image of him in their mind.

2.3.1. EMOTIONS

It is not enough to cry, it is necessary to sob harmoniously, harmoniously ...

K. D. Balmont

It is often assumed that it is the rational vision that is most naturally not only for science, but also for ordinary reason 6 . However, does a person make decisions mostly rationally 7 ? Of course not. Understanding is far from exhausted by rational moments. It is especially significant that if leaders of all ranks are still trying to somehow use rational methods for making decisions in social issues, then the masses are much more susceptible to an emotional understanding of social reality. The verdicts of the people, which are passed in elections, are decisions based mainly on an emotional understanding of the social world 8 .

Understanding is not limited to verbal form. It is effectively achieved, for example, by using images. According to a Chinese proverb, a picture is worth ten thousand words. It is essential for understanding social reality to turn to architecture 9 . Painting in the 19th century, and cinema and a television in the 20th century determined the general perception of social situations to a much greater extent than has been acknowledged. Finally, the ancients already knew that music plays an important role in understanding social reality. It is even said that any phenomenon of culture tends to become music 10 . The emotional understanding of reality marks a common "transparent border" between social philosophy and art.

Obviously, therefore, in many situations, it is not rational understanding that comes to the fore, but emotional, closely

associated with intuition. In any case, there is no doubt that, along with rational cognitive transcendental acts, it is necessary to take into account the emotional understanding of social reality, emotionally transcendental acts 11 . These latter play the most significant role in human life, because people most often have to make decisions "on incomplete information." After all, a person always acts without knowing in an exhaustive volume all the conditions of his action, and even more so - he desires and feels attraction, not possessing all the information about the object. If so, then his action can never be fully justified rationally.

Political and spiritual leaders are also just people, and their emotions also most often prevail over reason. Therefore, emotionally transcendent acts quite often dominate not only in private, but also in public life. They go back to the archaic structures of the collective soul.

Emotional understanding can only adequately fulfill its role in cognition when it cultivated. Such cultivation is carried out not only in art, religion, but also in various forms of spiritual vision 12, esoteric practices, say, in astrology, etc. The cultivation of emotional understanding also includes culture critics and trust(k) this rationally unverifiable type of knowledge 13 .

Without emotionally transcendental acts, the above-described normativity social philosophy. Therefore, this discipline also contributes to the cultivation of emotionally transcendental acts. Moreover, without an emotional moment in understanding, it is impossible to wisdom as an attribute of specifically philosophical comprehension.

The task of social philosophy in terms of cultivating an emotional understanding of social reality is twofold:

1) it is necessary to be able to see, describe verbally, in the language of social
philosophy, emotional forms of understanding the social reality
features revealed by the subjects of social life: say, how
this or that nation accumulates experience civilization process,
to what extent this or that social class, this or that social
commonality is able to detect patience. We must be able to
speak in social philosophy suffering certain social
communities, such as the peoples of Africa and Asia under colonialism
ma. This will make it possible to move on to a rational
analysis;

2) the researcher himself areas of social philosophy
be patient, must be able to suffer and empathize, etc.

The culture of emotional understanding of social reality in our century is closely connected with the traditions of existentialism, anti-scientism, and hermeneutics. S. Kierkegaard, in his criticism of Hegelian panlogism, opposed feeling to reason. Kierkegaard's baton then fell into the hands of Heidegger, Gadamer,14 and others. From the spiritual experience of postmodern philosophy, we see that an emotional understanding of reality is not the prerogative of art alone or religion alone. Modern philosophizing is actively involved in the development of this way of understanding. At the same time, the role of emotional understanding is also growing because the transition from printed information to television means not only a change in the way it is transmitted, but also a new quality of the transmitted information - its increased emotionality 10 .

The culture of emotional understanding in the new European tradition was accentuated by the German romantics, 16 but this, of course, does not mean that emotional understanding has finally won its place in the sun. Again and again, "boundary conflicts" of emotional and rational forms of understanding flare up. Here is just one of the latest domestic examples. In Questions of Philosophy, a “Letter to the Editor” appears, where it is predicted that “the craving for the otherworldly and unearthly ... will crowd out humanistic optimism ... Imagination and intuition, connection with mysticism will become new pillars for the activity of a scientist. He will strive for virtuosity and complication of traditional motives. The subjective basis of creativity will assert itself powerfully” 17 . This "letter" is being objected to in a sedate manner from the standpoint of the established humanities, defending predominantly rational ways of understanding 18 . AT this case before us is not some kind of "mistake" on one side or the other, but the eternal antithesis of emotional and rational types of understanding.

With regard to the present study guide discipline, then its vocation is that, without denying rational ways, in its own ways cultivates emotional understanding. In other words, social philosophy teaches emotional understanding, educates emotions associated with the understanding of society.

Let us describe emotional understanding in some essential elements.

Emotionally transcendent acts are divided into:

a) emotional-receptive acts, such as, for example, experience, surprise 20, suffering 21, patience. Each emotional-receptive act contains the need to experience something, to endure, for example, to endure success, failure, shame, fame, endure a boring event, etc.

Particular attention should be paid forms of expression emotional

but-receptive acts. Let's say suffering is expressed we cry. Crying is interesting because it simultaneously represents both an immediate physiological reaction (for example, the crying of a newborn) and an artistic genre in folk culture. Natural science and medical research into the crying of children can reveal much that is essential in the experience of suffering in society 22 . Crying seems to be the key to the sound world of the archaic.

An essential role in the cultivation of emotional-receptive acts is played by art, in particular the culture of metaphor 23 ;

b) emotionally prospective acts such as waiting 24,
anticipation, willingness, trust. To the emotional prospect
other acts should also include imagination, which Hannah Arendt
defines as knowledge about the missing 26 . This also applies to
what a phenomenon social fear 27, say - before so call
unpredictable consequences 28 . historical knowledge,
knowledge within the framework of history and philosophy of history is carried out in
mode of a milder form of fear, namely - anxiety for the future 29 .

Reaction to a completely unexpected experience for which the individual was not prepared vigilance or anxiety, shock. This refers both to a separate individual experiencing psychological shock 30, and to the whole society (an example is the so-called futuroshok 31).

It is thanks to emotional-prospective acts that there is "optimism" or "pessimism" of this or that social concept. All prospective acts testify to the reality that is coming at us from the future;

in) emotional-spontaneous acts:attraction, desire
action. They aim to change the future and generate confidence
reality. From this point of view, one can look at
idea practices in general and socio-historical practice in Mark
sism as a criterion of truth. At least for her purposes, she has
there is an emotional moment. The idea of ​​practice in the "Theses on Feuerbach"
young Marx, of course, romantic in origin
niyu. Marx, in essence, proposes to check emotionally and under
assert rationality. Practice in the new European civilization -
it is always a technical collective practice. Hence the importance of
lateral understanding of the philosophy of technology for understanding the social
philosophy 32 .

Obviously, all these types of emotionally transcendental acts are interconnected and reveal reality as a whole. Let us consider in more detail some of the listed forms of emotional understanding of society.

2.3.1.1. social experience

Knowledge is always knowledge about diversity. And if the basis of social philosophy, as we shall see below, is the idea of ​​plurality, if the ontology of the social is diversity, then the role of experience

hh is very large.

Genuine experience O.Spengler describes the term "physiognomic tact", contrasting it with a weak "scientific experience". For him, physiognomic tact is closely connected with historical consideration: “Historical consideration, or, in accordance with my way of expression, physiognomic tact, it is judgment blood, knowledge of people extended to the past and future, innate vigilance to persons and situations, to the fact that there is an event, that it was necessary, that must be, and not just scientific criticism and knowledge of the data. For any genuine historian, scientific experience is only something secondary and additional. Experience only once again proves in an extended form by means of understanding and communication ... what has already been proven ... in the only one a moment of insight" 34 .

2.3.1.2. Patience

Patience is a special way of seeing the world and influencing things, a special method, a special life position associated with overcoming oneself, one's temper, haste, excitability. In contrast to impatience, patience implies the focus of all forces on holding back the reaction, on slowing down the emotional outburst, on cooling the passion. Patience is a form of conservation of strength. Patience is an intense, creative search for freedom.

Patience is a struggle with the idol of devouring time, the idol of talkativeness. Elements of patience: slowness, independence from time, inner calm before it, restraint and silence. Patience determines the path that opens when leaving the Platonic cave. If you leave too quickly, you will be blinded by too much light, if you return too quickly to free your comrades, you will be blinded by darkness. Genuine social philosophy presupposes slowness without limits. The philosophical method is not to rush, gaining time without fear of losing it. Mistake is the daughter of haste.

Patience as a virtue of a social philosopher implies the possibility and necessity to let everything take its course, to listen to the fatefulness of every moment, to find in any random pattern reality of its inner regularity and beauty. Patience is the constant promise of the fullness of being in knowledge. It is against

vouchsafes vulgarity. Its equivalent in the classical philosophical tradition is the concept of freedom 35 .

The concept of patience plays a special role in our national situation. It is related not only to the position of the philosopher, but also to the position of the people as a whole. Patience has always been designated as a characteristic feature of the Russian people. Summing up the Great Patriotic War, I. V. Stalin at a reception in honor of the command staff of the Red Army on May 24, 1945 characterized the Russian people through a clear mind, steadfast character and patience.

2.3.1.3. Laugh

Social philosophy essentially exists not only in the form of academic writings. An important genre of literature in which socio-philosophical content can be expressed that is not reduced to rational form is the pamphlet. Russian social philosophy would be incomplete without M.E. Saltykov-Shchedrin's "History of a City" and without his journalistic texts in general. Essentially, a socio-philosophical analysis of contemporary Western society is provided by Parkinson, Peter, and others. Laughter, humor, and satire generally play an important role in political, or, more broadly, journalistic texts 36 . Therefore, it is natural that this is also reflected in social philosophy. The meaning of humor in social philosophy can be understood with the help of the method of M. M. Bakhtin, applied by him in the famous work of 1940 "The work of Francois Rabelais and the folk culture of the Middle Ages and the Renaissance" 37 . Humor is a discovery in the social philosophy of carnival culture. Cynicism and laughter, going hand in hand, provide a dimension of sociality that cannot be revealed rationally 38 .

The comic element can take such an ancient form as irony. In the context of postmodernism, for which the comic is very important, W. Eco notes that irony - a metalanguage game - is a "squared statement". Therefore, if in the system of avant-gardism for those who do not understand the game, the only way out is to give up the game, here, in the system of postmodernism, one can participate in the game without even understanding it, take it quite seriously. This is the distinguishing property (but also insidiousness) of ironic creativity. Someone always perceives ironic discourse as serious 39 .

2.3.1.4. Music

The fundamental symbol and metaphor of society is choir. The philosophical vision of society can be built on the basis of the philosophy of music. In general, music is internally close to any philosophy, 40

since philosophy comprehends the world not only rationally, but also emotionally. It can be seen that internally related music and architecture (Architektur ist gefrohrene Musik (J. W. Goethe)) give form to society. It is no coincidence that the social thinker T. Adorno has such a great interest in the sociology of music in particular 41 .

A. N. Scriabin, for example, believed that he was able to write such musical composition, which, if performed in a specially built temple, will lead to the end of the world. A.F. Losev spoke about the satanism of the “Poem of Ecstasy”, meaning precisely these general philosophical principles of the work of the Russian composer Serebryany

2.3.2. RATIO

Rational understanding, as far as it is present in philosophy, is close to positive scientific knowledge. Signs of rationality can be reduced to the following main points: cognizability, justification, consistency, clarity, universally binding acceptability. They are based on various modes of intersubjectivity, which we will subject to a special analysis in the future. It is about the following points:

Semantic aspect (generally acceptability of concepts and judgments);

Empirical aspect (empirical validity);

Logical aspect (logical validity);

Operational aspect (reliance on a certain way of activity);

Normative aspect (orientation to certain norms that are realized as preferences) 43 .

Rational knowledge is close to the position that 3. Freud called the "reality principle" 44 . A rational understanding of reality is equivalent to a purposeful-rational type of behavior (according to M. Weber 45) and an “Adult position” (according to E. Berne 46).

Modeling and society. In connection with the rational understanding of society, the topic of modeling 47 should be discussed in particular. Modeling is associated with such a mode of human existence as a game, and the model, accordingly, appears as a game tool - a kind of a toy.

A rational view of society allows, on the one hand, to model social processes and, on the contrary, on the other hand, to consider the world sociomorphically, i.e. to raise the question that society itself acts as a model with which you can understand the world,

other realities of the world.

2.4. NATURAL SCIENCE AND HUMANITARIAN APPROACHES

Finally, the third aspect of the antithetics of the socio-philosophical method is the interaction of natural science and humanitarian approaches to society. This aspect is based on the ontology of society itself. Society has a dual nature.

On the one hand, he appears as the world of necessity. And this is true, because society "consists" of real people of flesh and blood, in this sense they are res extensa, "extended things." People as bodily beings live in a real geographical environment. They operate with material objects, technical devices in order to earn their livelihood. In this regard, society has a material, moreover, a visually material form. Causal laws operate here, causes and effects dominate here. Hence the need natural science approach to society.

On the other hand, society appears as the world of freedom. People are not only res extensa, but also res cogita. These bodily beings nevertheless have free will, they desire something, and human desires are based not only on needs, but also on values. People's desires can by no means always be reduced to their needs, to their reactions to environment. Here the causal approach is of little help, here we need at least approaches that can be called "humanitarian" 49 .

Accordingly, there are two schools that approach society differently from a methodological point of view. They take on a wide variety of intellectual forms. B. Croce emphasizes "the difference between two forms of judgment - definitive and individual" 50 . He constructs numerous forms of this dichotomy: this is the difference between Platonists and Aristotelians, it is “noticeable in the meanings attributed to analytical and synthetic judgments, although it is more pronounced in the distinction truths of reason and truths of fact needed and random truths a priori and a posteriori what is asserted logically, and approved historically(everywhere my italics. - K.P.)" 01 .

Let us state this opposition in the language of another tradition, taking as a model the works of one of the prominent representatives of social phenomenology, Alfred Schutz, adding some explanations and examples. The dispute, which divided logicians, methodologists and social scientists for more than half a century, formed, according to A. Schutz, two schools:

1. The theorists of the first school argue that the methods of the natural sciences are the only scientific methods, so they must

We may be fully applicable to the study of human problems, but social scientists have not yet been able to develop an explanatory theory comparable in accuracy to that developed by the natural sciences. It is clear that in the sphere of the philosophical theorists of the first school there are close positivism. In the second half of the XIX century. positivist ideas seized great minds. For example, F. Nietzsche in the second period of his work 52 was strongly influenced precisely by the philosophy of positivism, especially in the form given to it by the English evolutionists: this was the basis of the historical critique of all values ​​53 . This is the approach that M. Weber later called "disenchantment of the world." And to this day, such a view not only exists, but also prevails in the minds of the peoples of civilized countries. It ultimately leads to nihilism which F. Nietzsche called dieser unheimlichste aller Gaste 54 .

One of the indicative, one might even say, demonstrative manifestations of the natural-science understanding of society - social synergy 55 . Of course, social synergetics can give certain results in understanding society, but they take into account only that side of social reality, which is limited the world of necessity. The world of freedom is not grasped by social synergetics, being reduced to chance.

2. Theorists of the second school argue that there is a fundamental difference in the structure of the social world and the natural world. The methods of the social sciences are fundamentally different from the methods of the natural sciences. Social Sciences - idiographic. They are characterized by individualizing conceptualization and are aimed at single assertoric statements 56 . Natural Sciences- but-mothetic. They are characterized by generalizing conceptualization and are aimed at apodictic statements 57 . These statements must deal with permanent relationship quantities that can be measured and confirmed experimentally. In the social sciences, neither measurement nor experiment is feasible. The natural sciences must deal with material objects and processes, the social sciences with psychological and intellectual ones. The method of the natural sciences consists in explanation, the method of the social sciences in understanding.

Next, we will see that various models social, even fixing the two indicated sides of society, put different accents in the consideration of society. Naturalistic and activity models (with a number of reservations - in the Marxist version 59) use nomothetic approach and are equal to natural science, while realistic 60 and phenomenological models gravitate towards idiography, although each

comes from different premises, and applies the idiographic approach in its own way.

The problem we discussed in chapter 1 regarding the difference social philosophy and sociology, here becomes concrete. Now it is clear that the pathos of sociology is to consider society precisely within the framework of the first school, i.e. nomothetically, in the image and likeness of any systems, primarily biological ones. The methods of the natural sciences, from the point of view of the sociologist, can and should be applied to society. Social philosophy, although it cannot fully assume the idiographic position of the second school, tries to compare these two visions of the social world.

Our civilization all the time encourages us to "slide" to the natural-scientific type of reasoning. Methodologically significant here. A. Toynbee's introspection: “...we used the methodology of classical physics. We built the reasoning in abstract terms and experimented with natural phenomena - the force of inertia, race, environment. Now, upon completion of the analysis, we see that there are more mistakes than achievements. It's time to stop and think about whether there is some significant error in our method itself. Perhaps, under the influence of the spirit of our time, we imperceptibly found ourselves victims of inanimate things, "against which they themselves warned at the beginning of the study? Indeed, did we not apply to the study of history a method developed specifically for the study of inanimate nature? Making a last attempt to solve the problem before us, let us move along the path indicated by Plato, let us renounce the formulas of Science and listen to the language of Mythology” 61 .

From B. Croce's point of view, the situation is not so dramatic: “Usually those who cultivate ideas are opposed to those who cultivate facts. They say respectively - Platonists and Aristotelians. However, if something is cultivated in earnest, then the Platonists will be Aristotelians, for along with ideas, facts must also be cultivated. If the Aristotelians seriously cultivate facts, then they are also the Platonists. After all, how can one not nurture ideas with facts? There is no essential difference: we are often amazed at both the deep insight into the essence of the fact on the part of the "cultivators of ideas" and the visionary philosophy of the so-called guardians and collectors of facts.