Personality in modern society. Psychoanalysis is a direction in modern philosophy that explains the role of the unconscious and other mental processes in human life and society.

Don't tell anyone your dreams. Suddenly the Freudians will come to power.

Stanislav Jerzy Lec

Along with political consciousness, the collective unconscious plays an equally important role in political-psychological analysis. This term was introduced by C. Jung, who suggested the existence of a deeper layer in the structure of the personality, which he defined as the collective unconscious. It contains the entire spiritual heritage of human evolution, reborn in the brain structure of each individual. In the broadest sense of the word, the collective unconscious can be considered as a set of mental processes, states and personality traits that are not represented in the consciousness of an individual subject of political behavior and activity, but have an active influence on the behavior of significant unstructured conglomerates of people (for example, a crowd).

In political psychology, the interpretation of the collective unconscious is supplemented by the concept of “collective ideas” introduced by E. Durkheim at the end of the 19th century, which denotes an unconscious body of knowledge, opinions, norms of behavior that have developed in the social experience of groups and communities due to familiarity. Such ideas, suppressing the individual consciousness of people, can cause stereotypical reactions, which V.M. Bekhterev considered the subject of “collective reflexology”, a special branch of psychology associated with phenomena, for example, crowd behavior at a rally, mass hysteria, panic, etc. .

The collective unconscious structurally includes such components as collective emotions, moods, feelings, collective opinions, knowledge, assessments, judgments, etc. The dominant role is played by the emotional component. Although rational components are present in the collective unconscious, they are only in the form of established stereotypes, traditional views, and beliefs, which play a subordinate, largely serving role in relation to irrational moments.

According to D.V. Olshansky, the collective unconscious manifests itself in mass behavior of two types. The first of them comes down to homogeneous, uniform assessments and actions that unite individuals into a fairly integral monolithic mass on the basis of a collective unconscious common to all its members. This usually occurs as a result of infection of a significant number of people with similar emotional states and mass sentiments. For example, a crowd of fanatics, seized by a single impulse of ecstasy at the sight of their leader, chanting greetings to him.

The second type of mass behavior, in which the collective unconscious plays an important role, on the contrary, is associated with circumstances in which emotional shocks do not unite, but separate people. Then, not general, but different, but identical behavioral mechanisms for a significant number of people come into play, and behavior arises, the main content of which is the spontaneous homogeneous reactions of large numbers of people to critical (“borderline”) situations that arise objectively and suddenly. Such situations include, along with natural disasters, wars, revolutions and other social upheavals. The main characteristics of such circumstances are their unpredictability, unusualness and novelty. Due to these features, a person’s individual experience refuses to adequately assess and respond to situations of this type, and then individuals have to rely only on methods of individual behavior suggested by the collective unconscious, tested by mass biological or social experience. An example of this type of reaction is panic.

The actions of people involved in the power of the collective unconscious inevitably become irrational. Being rational, consciousness, under the influence of the collective unconscious, seems to switch off, intelligence decreases, and criticality towards one’s actions decreases. All individual responsibility for one’s actions practically disappears. The mechanism for making personal decisions is paralyzed. The collective unconscious homogenizes, levels out personality and at the same time awakens the most primitive instincts of people.

The collective unconscious can be a support when it stimulates the political unity of large masses of people, inspired, for example, by hysterical faith in a charismatic leader or united by inexplicable hostility towards the alleged culprits of certain negative events. In these cases, the collective unconscious can act as the basis for organized political behavior. This factor is used in the practice of manipulating large numbers of people.

However, the collective unconscious is dangerous in cases where it destroys socially organized forms of behavior and is opposed to politics. “There comes a moment in the relationship between a weak government and a rebellious people when every act of power drives the masses to despair, and every refusal on the part of the authorities to act brings contempt to its address. In such cases, chaotic pseudo-political behavior dominates, leading to socio-political destruction and destructive consequences.

If at previous stages of the development of society the collective unconscious played a significant role, then in modern conditions its importance decreases, appearing only in crisis socio-political situations.

New aspects. M., 2002.

7. The study was carried out on April 9-11, 2005 by two divisions of the Imageland Group of Companies - the Department of Research and Special Projects and the Vision Lines Sa11 Center. 1000 people took part in the survey. The statistical error for such surveys is no more than 4%. (Digest of materials from an expert discussion of the topic “spiritual and moral state of modern Russian society.” URL: www.imageland. ru/news/14_04_05.1 .htm)

8. 10 years of Russian reforms through the eyes of Russians. Analytical report. Prepared in cooperation with the Representative Office of the Friedrich Ebert Foundation in the Russian Federation. Institute of Comprehensive Social Research of the Russian Academy of Sciences. Russian independent institute of social and national problems. M., 2002.

10. See: Deviance and social control in Russia (XIX-XX centuries): trends and sociological understanding. St. Petersburg, 2000.

11. Ibid.

12. Levada Yu.A. From opinions to understanding: sociological essays, 1993-2000. M., 2000.

13. Krukhmalev A.E. Political sociology: new approaches to the problem // Sociological Research. 2000. No. 2.

14. Rasheva N.Yu., Gomonov N.D. The value of law in the context of the value system of modern Russian society // Bulletin of MSTU. 2006. T. 9. No. 1.

UDC 316.42 A-74

Antsiferova Tatyana Nikolaevna

senior lecturer at Siberian Federal University [email protected]

Mass unconscious as a factor of social change

Annotation:

The article examines the influence of the “mass unconscious” on social changes and processes of social differentiation.

Key words: mass consciousness, mass unconscious, ethnic unconscious, social differentiation.

Due to the variety of transformation processes that have covered the social, political and cultural spheres of life in modern Russian society, the problems of studying the mass unconscious in the aspect of social change have become relevant in the sociological literature. In understanding the role of the mass unconscious, modern sociology refers to versatile approaches to characterizing the essence of this phenomenon in various social systems, fluctuations, socio-historical and sociocultural processes.

According to Doctor of Sociological Sciences Z.V. Sikevich, direct connection with the social unconscious is realized through sign systems - symbols, social stereotypes, cultural mythologies. Sign systems of the social unconscious turn out to be stronger and more real than reality itself in moments of a sharp, crisis change of ideologies and cultures. An intensive search for an interpretative connection between phenomena determines mass consciousness to turn to “eternal” meanings and archaic mythologies, thereby constructing a new incentive for motivational and semantic needs and trends in society.

An important point for the study is the fact that the carriers of the activated mass unconscious are marginal layers of society, united in spontaneous groups. The aggressive behavior of marginalized sections of society is due to the fact that the predominance of rationality in society is possible only as long as social norms and attitudes are able to cope with

problems, when they cease to cope and emotional tension in society reaches a critical level, the predominance of reason in society disappears. The collective consciousness of society is subordinated to the social unconscious; archetypal images and social mythologies take the place of the rational. This is explained by the phenomenon of compensatory behavior - the immediate addition of any deficiency of conscious processes by socially unconscious ones. Such phenomena are characterized by turning off the processes of self-reflection, lack of control, devaluation of social interests and values, immersion in the world of fantasies and illusions. Rejecting the values and social foundations of a community in which there was no social certainty, marginal groups assert a new order in the system of norms and values. All this leads to deformation of class and group identification, strengthens the processes of social differentiation and sociostructural reorganization.

The significance of the social unconscious in social evolution is considered in the works of domestic sociologists A.I. Subetto and S.I. Grigorieva, M.A. Rozova, V.L. Romanova.

Considering society as a self-organizing organism,

A.I. Subetto relies on the theory of sociogenic carriers. The theory is based on the following provisions: sociogenes are genetically determined structures of society that are inherited; sociogenes form the social gene pool - the “value genome” of a nation or people, determine the mental organization of society, behavioral stereotypes and the path of social development; the sociogenic core of a nation consists of “folk culture”, “memory of language”, “socio-cultural archaism”, “mythologisms”, “archetypes”; through the mechanisms of social inheritance during periods of social change, sociogens allow society not to lose self-identification throughout many changing cycles of evolution, protecting social systems during periods of crisis from complete degradation and destruction; establishing themselves in the process of the evolution of society, sociogens can control the processes of social change, acting as “cycle setters” of systemic development. Using identification as a mechanism of assimilation, the individual assigns

removes from society all the achievements of humanity. However, the mother also teaches the child the isolation necessary for the development of his personality. This mechanism allows the individual to “preserve his individuality, self-esteem and thereby realize his claims to recognition.” It is isolation that individualizes the assigned behavior, value orientations and motives of a person. Since the extreme version of isolation is alienation from oneself, others and the world as a whole, the reason for deviant behavior may lie in depersonalization of the individual, expressed in the absence of a personal position, distrust of others, withdrawal from communication with others, and even suicidal tendencies.

Behavioral disorders are also possible due to anomalies of temperament and character, i.e. for psychopathy and accentuations. However, the presence of psychopathy and character accentuations are not always clearly determining factors in the development of delinquent behavior. Based on the works of K. Leonhard, A.E. Lichko and S. Shmishek, we will consider specific combinations of character traits that can determine certain deviations in behavior.

Thus, with hyperthymic accentuation of character, which is most common among adolescents, a pronounced reaction of emancipation and a high level of conformity, the manifestation of masculinity traits in the system of relationships create the ground for the emergence of social maladjustment. The accentuation of the unstable type is associated with variability in mood, behavior and actions for no apparent reason, with weakness of will, susceptibility to fear, and superficiality of contacts. The anxious type is prone to fear, excessive subordination, and the daring release of negative emotions. Consequently, in the presence of any accentuation of character (sharpening of traits of a certain type), the personality is distinguished by certain individual hypertrophied qualities that disrupt social contacts or contribute to the development of relationships.

As a rule, these character anomalies occur due to negative educational influences, when parents or persons replacing them create situations in which negative, negative personality traits are crystallized and reinforced. Summarizing the above concepts, we can conclude that among the factors influencing the occurrence of delinquent behavior, domestic psychologists place the main emphasis on the significance of the social environment in which the child grows and develops.

1. Petrovsky A.B. Psychology of the developing personality. M.,

2. Mukhina B.S. Developmental psychology: phenomenology of development, childhood, adolescence. M., 2000.

4. Lichko A.E. Psychopathy and accentuation in children and adolescents. L., 1983.

The founder of psychoanalysis was S. Freud. In his opinion, human behavior is controlled by unconscious forces. Freud was not the discoverer of the unconscious of the human psyche. He himself pointed to Kant, Hegel, and Plato. But he empirically demonstrated the reality of the unconscious, and before him it was only a philosophical idea. He argued that phenomena in consciousness do not coincide with the unconscious processes that are hidden behind them. Unlike Kant, Freud did not consider the unconscious to be fundamentally inaccessible. In his opinion, the process of recognition occurs when a person expresses the content of the unconscious in words. The patient expresses his thoughts freely, without the intervention of a psychoanalyst. Next, the doctor evaluates the result, considering all the details and connections between thoughts. This method is called the free association method. It also deals with slips of the tongue, mistakes and dreams.

Freud believed that the human psyche consists of three layers - conscious (super-ego Super-ego), preconscious (I-Ego) and unconscious (it-Id), in which the main personality structures are located. “It” - the unconscious (deep instinctive, mainly sexual and aggressive impulses), plays the main role in determining the behavior and state of a person. The “It” contains innate unconscious instincts that strive for their own satisfaction. Freud believed that there are two basic innate unconscious instincts - the sexual instinct and the instinct of aggression.

Id is the unconscious in the individual. Ego is in the middle between id and reality. The ego controls the demands of instinct. Decides to satisfy one or another instinct or postpone it, or suppress it completely. The Super-Ego controls the activities of the Ego in accordance with the norms and values that became part of the psyche in the process of education. Significantly limits the ego's autonomy. T.O Ego must be oriented towards both the Id and the super-Ego. Because of this, conflicts arise.

Any human activity is aimed at reducing tension. Freud had a natural science background. Therefore, he builds his theory as a physical one. In his opinion, instinct has its own energy, which is called libido. Libido, in accordance with the laws of physics, is a constant value. Filling one area of the mental system with energy is accompanied by the removal of energy from another area. During the development of an individual, energy is concentrated in various bodily zones.

Freud paid great attention to the sexual instinct. He identified 5 stages of sexual development. 1. Oral phase. 2. Anal phase. 3. Phalitic phase. 4. Latent phase. 5. Genital phase. In his opinion, failure to satisfy innate instincts and repressing these desires from the realm of consciousness leads to various mental illnesses. He suggests sublimation - the direction of libido to other channels, for example, creativity, painting.

38. K. Jung about the unconscious and its role in human life.

K. Jung, a psychologist and cultural scientist, created his theory about human nature. Unlike Freud, the content of the unconscious is not limited to repressed sexual and aggressive instincts. He did not agree with Freud's statement that the brain is an attachment to the gonads. Jung viewed libido as creative life energy. Libido energy is concentrated in various needs, both biological and spiritual, as they arise. According to Jung, the human psyche is divided into 3 parts. He identifies: 1. Ego 2. Collective unconscious. 3. Personal unconscious.

The personal unconscious includes thoughts and feelings that were once conscious of a person and were forgotten. Lich. Bessoz. contains complexes. Complexes denote a collection of emotionally charged feelings and thoughts from past personal experiences. Complexes have a strong influence on people. For example, a person with money complexes will engage in activities related to money.

The collective unconscious is the memory of humanity, the experience of all peoples, all races. The collective unconscious contains the entire spiritual heritage of human evolution, reborn in the brain of each individual. The collective unconscious consists of archetypes - primary models, images. Archtypes accumulate specific content in the process of experience. They help us better understand and perceive the world, ourselves and other people. Archetypes appear in symbols. No one archetype can be fully expressed, but the closer a symbol is to an archetype, the stronger the emotional response that symbol evokes. There are very important collective symbols, for example, the cross, the Buddhist wheel.

According to Jung, the process of personality development occurs throughout life. In the process of individualization, a connection is established between the Ego and the self, the center of the soul as a whole. There is a balancing of conscious and unconscious processes, and internal personal conflicts are also resolved. Thanks to this, energy is released for personal growth.

The founder of psychoanalysis is considered to be the Austrian scientist - psychiatrist Sigmund Freud (1856 - 1939). The beginning of psychoanalysis can be considered two main discoveries made by Freud:

unconscious- a special mental reality, which is inherent in every person, exists along with consciousness and largely controls consciousness;

repression reaction(from consciousness to the unconscious) negative emotions, negative experiences, everything that disturbs the balance and health of the psyche as a way of psychological protection.

Negative emotions, unfulfilled desires -everything that is repressed into the unconscious sooner or later makes itself felt in the form of “random,” spontaneous actions, deeds, slips of the tongue, slips of the tongue, “oddities.”

A special form of life of the unconscious is dreams. According to Freud, dreams are the realization of a person’s hidden aspirations, of what was not realized in reality.

2. Freud distinguishes two mental schemes:

Topographical;

Dynamic.

With a topographical approach the unconscious is presented in the form of a large hallway, where a variety of human thoughts, desires, and emotions await their time. Consciousness is a small office where visitors are periodically “summoned”: the thoughts and desires of a person. Between the hallway and the office there is a guard who allows into the consciousness only thoughts that are pleasing to the consciousness. Sometimes the guard leaves, falls asleep, and some of the “unnecessary visitors” break into the office - into consciousness. But then they are driven out again by the returning (awakened) guard into the hallway.

In the dynamic scheme, the psyche is represented as a combination of three layers - It, Ego, Super-Ego.

"It"- the world of the unconscious, where human thoughts and desires are contained.

"I"- human consciousness, an intermediary between all components of the psyche.

"Super-I" - an external reality that is pressing and influences the personality, "external censorship": laws, prohibitions, morality, cultural traditions.

"I" tries to subjugate "It". This can rarely be done. Usually “It” subjugates “I” in hidden or open forms. Freud compares the “I” with a rider and a horse: the rider (“I”) at first glance controls the horse, gives it commands, but the horse (“It”) is stronger than the rider and actually carries the rider on himself. In some cases, the rider completely loses control over the horse and is forced to gallop along with it wherever it takes him. Also, the “Super-I” - norms and prohibitions - often subordinates the “I”.

Thus, the human “I” (according to Freud - the “unhappy human I”) experiences powerful pressure from three sides:

Unconscious - "It";

The outside world;

Norms, prohibitions - “Super-I”;

And most often it is suppressed by one of them.

3. According to Freud, the main factors that govern and direct the human psyche are:

pleasure- the psyche is like a compass and, one way or another, seeks paths to pleasure;

crowding out- unacceptable, forbidden desires and ideas (asocial, sexual) are repressed. Desires and thoughts that have not passed the “censorship” are subject to sublimation - transformation into other “allowed” types of social activity and cultural creativity.

4. What is the “core” of the unconscious sphere? In answer to this question, Freud first puts forward the so-called “first psychoanalytic system,” which prevailed from 1905 to 1920, and after 1920, the “second psychoanalytic system.”

According to the first psychological system The unconscious is based on “libido” - sexual desire, sexual instinct. Libido seeks expression:

In sexual activities;

In other areas of life through sublimation (transformation) of sexual energy into. non-sexual.

A common reason for replacing a sexual object with a non-sexual one is social norms, traditions, and prohibitions. The sexual impulse, according to Freud, can be realized in three ways:

"released" through direct actions, both sexual and non-sexual;

repressed into the unconscious;

depressed, deprived of energy through reactive formations (shame, morality).

Thus, a person’s mental activity is a process of transformation of his sexual instinct. This theory caused protest in Europe.

5. In the 20s. XX century Freud develops a second psychological system, where he takes a new look at the problem of the emergence of unconscious energy .

Central concepts of this system - Eros and Thanatos.

Eros (life instinct) underlies constructive human behavior and creation. Thanks to Eros, a person provides for his needs and continues his family.

Thanatos (death instinct) pushes a person to destructive activity, the destruction of everything that seems “alien” and dangerous to him.

Human life is a constant interaction of Eros and Thanatos.

6. Freud pays special attention to the problem of relations between man, human masses, and culture .

According to Freud, human society can exist only under the condition of mutual suppression of unconscious habits, drives, passions, otherwise society will be destroyed from within . There is a massive sublimation of suppressed energy and its transformation into culture.

Society creates a substitute for suppressed energy - rituals . Ritual is the collective unconscious - a form of realization of repressed desires. There are many rituals - religion, morality, art, poetry, music, shows, public events.

As development of civilization, human passions are suppressed more and more. This results:

To mass psychoses, nationwide depression;

To the need to construct more complex, sophisticated rituals.

In this regard, the phenomenon of crowds and masses arises. A huge number of people with suppressed desires group into a mass, a crowd, and direct their energy towards the leader. There is a process of identification of each member of the group, the mass as a whole, with the group leader.

Each member of the group (crowd) automatically bears the features of the leader (leader), and the leader (leader) bears the features of the mass.

Uniting people into a mass and identifying with the leader contributes to the rooting in the “unconscious” of the crowd of the illusion of self-worth, strength (due to belonging to the group and the leader), and security.

The crowd is aggressive, easily excited, categorical, merciless.

The role of the crowd leader according to Freud, can only be performed by a person with pronounced mental anomalies, capable of believing in his own exclusivity and leading the crowd behind him.

Based on Freud's teachings, the philosophical movement of neo-Freudianism arose, developed by its successors - Alfred Adler, Wilhelm Reich, Gustav Jung, Erich Fromm.

In particular, Alfred Adler (1870 - 1937) put forward the concept according to which the basis of “great” human actions, hyperactivity, over-aspirations, as well as mental illnesses lies in a repressed inferiority complex, which a person wants to compensate for by achieving success in business, politics, science, art, and personal life.

Wilhelm Reich (1897 - 1957) is considered the founder of the so-called Freudo-Marxism.

The main idea of his concept is that the basis of normal human life and activity is sexual energy, which has a cosmic nature. Society mercilessly suppresses a person’s energy and his affects with the help of morality, culture, and etiquette. A person is forced to live in the “vice” of culture, adapting to the norms of society, other people, submitting to superiors, authorities - this leads to the “neuroticization” of a person, the death of his true “I”, selfhood.

The only way to save a person - complete overthrow of culture(morality, prohibitions, subordination), emancipation, sexual revolution.

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MINISTRY OF EDUCATION AND SCIENCE OF THE RUSSIAN FEDERATION

FEDERAL AGENCY FOR EDUCATION

State educational institution of higher professional education

RUSSIAN STATE TRADE AND ECONOMIC CENTER

UNIVERSITY

KEMEROVSK INSTITUTE (BRANCH)

Department of Philosophy and Sociology

TEST

In the discipline "Philosophy"

Topic No. 14

Completed:

Checked:

Kemerovo 2010

Plan:

The unconscious and its role in human life and society in the interpretation of S. Freud. The structure of the soul according to Freud.
The unconscious in the interpretation of K. Jung.
Conclusion
Bibliography

The unconscious and its role in human life and society in the interpretation of S. Freud. The structure of the soul according to Freud.

The unconscious plays an important role in human life. A person’s habits, his skills and abilities have an unconscious basis.

A person, being a conscious subject, is aware not only of his environment, but also of himself in the process of relationships with others, in particular with people. The highest form of manifestation of a person’s consciousness is his moral consciousness, which guides him in his personal and social activities. However, in addition to consciousness, we are also driven by unconscious impulses; along with the concept of conscious, there is also the opposite concept - unconscious.

As an adjective, the term "unconscious" refers to mental content not currently available to conscious awareness, as seen in the examples of erroneous actions, dreams, incoherent thoughts and inferences. The psyche is always active, it performs many functions both during wakefulness and during sleep, but only a small part of mental activity at any given moment is conscious.

As a noun, the term “unconscious” means one of the dynamic systems described by S. Freud, the founder of the doctrine of the unconscious.

In a broad sense, the unconscious is a set of mental processes, operations and states that are not represented in the consciousness of the subject, processes over which there is no subjective control. Everything that does not become the subject of conscious actions for the individual is considered unconscious.

The unconscious forms the lowest level of the psyche. The unconscious is a set of mental processes, acts and states caused by influences, the influence of which a person is not aware of . Being mental (since the concept of the psyche is broader than the concept of “consciousness”, “conscious”), the unconscious is a form of reflection of reality in which the completeness of orientation in time and place of action is lost, and speech regulation of behavior is disrupted. In the unconscious, unlike consciousness, purposeful control over the actions performed is impossible, and evaluation of their results is also impossible.

To understand the content of the unconscious, it is necessary to become familiar with Sigmund Freud's theory of drives. (Freud, Sigmund ( 1856 - 1939) - Viennese professor of psychiatry, famous scientist, author of a new psychological doctrine of the unconscious (psychoanalysis). Among psychologists of the 20th century, Dr. Sigmund Freud holds a special place. Freud's psychological and sociological views had a significant influence on art, sociology, ethnography, psychology and psychiatry in the first half of the twentieth century. Freud first spoke about psychoanalysis in 1896, and in 1897 he began to conduct systematic self-observations, which he recorded in diaries until the end of his life.)Attraction, according to Freud, does not mean a special movement, but an internal self-impression, in which it is impossible to escape from oneself, and insofar as this self-impression is effective, a state of heaviness and burden is inevitably created on our inner world. 1

Mental activity is set in motion by external and internal stimuli of the body. Internal irritations have a somatic (bodily) source, i.e. are born in the body. And so Freud calls the mental representations of these internal somatic stimuli drives. Freud divides all drives according to their purpose and according to their somatic source into two groups:

sexual desires, the purpose of which is procreation;
personal drives, or drives of the “I”, their goal is the self-preservation of the individual.

Sexual attraction, or, as Freud calls it, libido, is inherent in a child from the very beginning of his life; it is born along with his body and leads a continuous, only sometimes weakening, but never completely extinguishing life in the body and psyche.

The content of the unconscious can be expressed in the following summary formula: the world of the unconscious includes everything that an organism could do if it were left to the pure principle of pleasure, if it were not bound by the principle of reality and culture. This includes everything that he openly desired and vividly imagined in the early infantile period of life, when the pressure of reality and culture was still weak and when a person was freer to express his original, organic self-sufficiency.

But a little later, instead of the previous division of drives into sexual and “I” drives, a new division appeared:

1) sexual attraction, or eros;

2) death drive.

The second group - the Death instincts - underlies all manifestations of aggressiveness, cruelty, murder and suicide. True, there is an opinion that Freud created a theory about these instincts under the influence of the death of his daughter and fear for his two sons, who were at the front at that time. This is probably why this is the most and least considered issue in modern psychology.

The drive of the “I” and, above all, the instinct of self-preservation were transferred to sexual drives, the concepts of which were thus enormously expanded, covering both members of the former division. The instinct of self-preservation includes the following sub-instincts: nutrition, growth, breathing, movement, that is, those necessary vital functions that make any organism alive. Initially, these factors were very important, but due to the development of the human mind (I), these factors, as vitally important, lost their former importance. This happened because man developed adaptations for obtaining food; he began to use food not only to satisfy hunger, but also to satisfy the greed that is unique to man. Over time, food began to come to him more and more easily, and he began to spend less and less time on its production. Man began to build homes and other devices for himself and secured his life as much as possible. Thus, the instinct of self-preservation lost its significance, and the instinct of reproduction, or, as Freud calls it, libido, came first.

By eros, Freud understands the attraction to organic life, to its preservation and development, at any cost - whether in the form of procreation or the preservation of the individual. The task of the death drive is to return all living organisms to the lifeless state of inorganic, dead matter, to strive away from the anxiety of life and eros. 2

It is also characterized by a dynamic understanding of the unconscious as repressed. The repressed, consisting mainly of sexual desires, is hostile to the conscious “I”. In his book “The Ego and the Id,” Freud suggests calling this entire area of the psyche that does not coincide with the “I” the “Id.” 3 “It” is a deep layer of unconscious drives, the mental “self,” the basis of an active individual, which is guided only by the “principle of pleasure” regardless of social reality, and sometimes in spite of it.

“It” is that inner dark element of lusts and drives that a person sometimes feels so acutely and which opposes his reasonable arguments and good will.

“I” (Ego) is the sphere of consciousness, an intermediary between “It” and the external world, including natural and social institutions, measuring the activity of “It” with the “principle of reality”, expediency and external necessity. “It” is passions, “I” is reason and prudence. In “It” the principle of pleasure reigns inseparably; “I” is the bearer of the principle of reality. Finally, “It” is unconscious. 4

Until now, speaking about the unconscious, Freud dealt only with the “Id”: after all, the repressed drives belonged to it. Therefore, everything unconscious was represented as something lower, dark, immoral. Yet the highest, the moral, the rational coincided with consciousness. This view is incorrect. The unconscious is not only “It”. And in the “I”, and moreover in its highest sphere, there is a region of the unconscious. The process of repression emanating from the “I” is unconscious; the work of repression carried out in the interests of the “I” is unconscious. Thus, a significant area of the “I” also turns out to be unconscious. Freud focuses his attention on this area. It turns out to be much wider, deeper and more significant than it seemed at first.

Freud calls the highest unconscious area in the “I” the “Ideal - I”. 5 “Ideal - I” (Super - Ego) - intrapersonal conscience, a kind of censorship, a critical authority that arises as a mediator between “It” and “I” due to the intractability of the conflict between them, the inability of the “I” to curb unconscious impulses and subjugate their requirements of the “reality principle”.

“The ideal – I” is, first of all, the censor whose orders are carried out by repression. Then he finds himself in a whole series of other, very important phenomena of personal and cultural life. It manifests itself in an unconscious feeling of guilt that weighs on the soul of some people. Consciousness does not recognize this guilt, it struggles with the feeling of guilt, but cannot overcome it. Further, the manifestations of the “Ideal - Self” include the so-called “sudden awakening of conscience”, cases of a person displaying extraordinary severity towards himself, self-contempt, melancholy, etc. In all these phenomena, the conscious “I” is forced to obey the force acting from the depths unconscious, but at the same time moral.

Trying to penetrate the mechanisms of the human psyche, Freud proceeds from the fact that its deep, natural layer (“It”) functions according to an arbitrarily chosen program of obtaining the greatest pleasure. But since, in satisfying his passions, the individual encounters an external reality that opposes the “It,” the “I” stands out in him, striving to curb unconscious drives and channel them into socially approved behavior. “It” gradually but powerfully dictates its terms to the “I”.

As an obedient servant of unconscious drives, the “I” tries to maintain its good agreement with the “It” and the outside world. He does not always succeed in this, so a new instance of “Ideal - Self” is formed in him, which reigns over the “I” as conscience or an unconscious feeling of guilt. “The ideal - I” is, as it were, the highest being in man, reflecting the commandments, social prohibitions, the power of parents and authorities. According to its position and functions in the human psyche, the “Ideal - I” is called upon to carry out the sublimation of unconscious drives and in this sense, as it were, stands in solidarity with the “I”. But in its content, “Ideal - I” is closer to “It” and even opposes “I”, as the confidant of the inner world of “It”, which can lead to a conflict situation leading to disturbances in the human psyche. Thus, the Freudian “I” appears in the form of a “miserable creature”, which, like a locator, is forced to turn first in one direction or the other in order to find itself in friendly agreement with both the “It” and the “Ideal - Ego.” .

Although Freud recognized the “heredity” and “naturalness” of the unconscious, it is hardly correct to say that he absolutizes the power and power of the unconscious and proceeds entirely from the unbridled desires of man. The task of psychoanalysis, as Freud formulated it, is to transfer the unconscious material of the human psyche into the realm of consciousness and subordinate it to its goals. In this sense, Freud was an optimist, since he believed in the ability of awareness of the unconscious, which was most clearly expressed by him in the formula: “Where there was “It,” there should be “I.” All his analytical work was aimed at ensuring that, as the nature of the unconscious was revealed, a person could master his passions and consciously manage them in real life.

Description of work