The phenomenon of man as a biosocial being lies in the fact that man is simultaneously a representative of wildlife and a representative of a social organism - a society of people. On the one hand, a person as a part of living nature is characterized by many patterns inherent in all representatives of living nature. On the other hand, man is not only a part of living nature, he is physically inseparable from it.
Man is the highest degree of development of living organisms on Earth, the subject of socio-historical activity and culture.
Anthroposociogenesis is the process of origin, formation and evolution of a person in the context of social development.
Sociogenesis is the unification into a human society.
Man as a biosocial being has the following characteristics:
1. universal signs, that is, it is a representative of a specific genus;
2.special characteristics, that is, each individual is a representative of a particular race, nationality, ethnic group;
3.concrete, that is, each person is a person with his own psyche, talent, and so on.
Man as a biosocial being is also considered because he is dual in origin and nature. On the one hand, although it is highly organized, it is an animal; biological organism. On the other hand, it is a creature with social, political, cultural, and other unique skills. It is this feature that makes it possible to consider that a person is a biosocial being, or, in the words of Aristotle, a “political animal”. On the one hand, the vital activity of representatives of our species is determined by biological origin. An individual is able to inherit the biological characteristics of his species, has a predisposition to a certain life expectancy, diseases, type of behavior, temperament.
Man as a biosocial being.
Plan:
1. The concept of "man". Theories of the origin of man.
2. The binary nature of man. Biosociality and its essence.
3. Distinctive features of a person.
Man is a holistic biopsychosocial being , which is both an organism (representative of Homo Sapiens), the creator and bearer of culture, as well as the main participants in the historical process.
The problem of man is one of the main ones in philosophy. Of great importance for understanding the essence of man, the ways of his development is the clarification of the question of his origin.
The theory of human origin, the essence of which is to study the process of its emergence and development, was called anthropogenesis (from Gr. anthropos - man and genesis - origin).
There are several approaches to solving the question of the origin of man:
- Religious theory (divine; theological). It implies the divine origin of man. The soul is the source of the human in man.
- The theory of paleovisit. The essence of the theory is that a person is an extraterrestrial being, aliens from outer space, having visited the Earth, left human beings on it.
- Charles Darwin's Theory of Evolution (materialistic). Man is a biological species, its origin is natural, natural. Genetically related to higher mammals. This theory belongs to materialistic theories (natural sciences). Natural science theory of F. Engels (materialistic). Friedrich Engels states that the main reason for the appearance of man (more precisely, his evolution) is labor. Under the influence of labor, a person formed consciousness, as well as language and creative abilities.
Man is the highest stage in the development of living organisms on Earth. Man is essentially a biosocial being. The binary nature of man It manifests itself in the fact that it is part of nature and at the same time is inextricably linked with society. Biological and social in man are merged into one, and only in such unity does he exist.
The biological nature of man is his natural prerequisite, the condition of existence, and sociality is the essence of man.
Man is a biological being | Man is a social being. |
Man belongs to the higher mammals, forming a special species of Homo sapiens. The biological nature of a person is manifested in his anatomy, physiology: he has a circulatory, muscular, nervous and other systems. Its biological properties are not rigidly programmed, which makes it possible to adapt to various conditions of existence. | Inextricably linked with society. A person becomes a person only by entering into social relations, into communication with others. The social essence of a person is manifested through such properties as the ability and readiness for socially useful work, consciousness and reason, freedom and responsibility, etc. |
Absolutization of one of the aspects of human essence leads to biologizing or sociologizing.
The main differences between humans and animals:
Human | Animal |
1. A person has thinking and articulate speech. Only a person can think about his past, critically evaluating it, and think about the future, making plans. | 1. Some species of monkeys also have communication capabilities, but only a person is able to transmit objective information about the world to other people |
2. A person is capable of conscious purposeful creative activity: Models his behavior and can choose different social roles; Possesses prognostic ability, i.e., the ability to foresee the consequences of one's actions, the nature and direction of the development of natural processes; Expresses a value attitude to reality. | 2. The animal in its behavior is subject to instinct, its actions are initially programmed. It does not separate itself from nature. |
3. A person in the process of his activity transforms the surrounding reality, creates the material and spiritual benefits and values he needs. Carrying out practically transforming activity, a person creates a "second nature" - culture. | 3. Animals adapt to the environment, which determines their way of life. They cannot produce fundamental changes in the conditions of their existence. |
4. A person is able to make tools and use them as a means of producing material goods. In other words, a person can make tools with the help of previously made means of labor. | 4. Uses ready-made natural materials without converting them |
A person reproduces not only his biological, but also his social essence, and therefore must satisfy not only his material, but also his spiritual needs. Satisfaction of spiritual needs is associated with the formation of the inner (spiritual) world of a person.
Thus, the person creature unique ( open to the world, unique, spiritually incomplete); being universal(capable of any kind of activity); holistic being(integrates (combines) in itself the physical, mental and spiritual principle).
Chapter 2
Man and society.
The essence of consciousness.
Understanding the essence of consciousness.
Mind, thought, soul.
Conscious and unconscious.
The existence of man.
Human needs.
The essence of human activity and its diversity.
Labor activity and communication of a person and society.
The purpose of man and approaches to the interpretation of his essence.
Purpose and meaning of human life.
Communication and communication.
Man, individual, personality.
Abilities and personality.
Socialization of the individual.
Freedom and responsibility of the individual.
Characteristics of interpersonal relationships.
Conflict situations and ways to resolve them.
Spiritual world of man.
Man's worldview.
Values.
The main types of life strategies in modern society.
Interests.
Man as a subject of biological and social evolution.
The relationship of spiritual and bodily, biological and social principles in man. The existence of man, his activity and creativity. The purpose and meaning of human life, his life choice and lifestyle. Self-realization of a person and his self-knowledge. Personality, its self-realization and education. Human inner world. Conscious and unconscious. Behavior, freedom and responsibility of the individual. cognitive activity of man. Worldview as a system of views on the world and a person's place in it. Truth and its criteria. Scientific knowledge. Knowledge and faith. Variety of forms of human knowledge. Sciences about man and society. Social and humanitarian knowledge. All this was preceded by a long evolutionary development of biological, social and spiritual principles in man himself.
Man as a biosocial being.
Man is essentially a being biosocial. It is part of nature and at the same time is inextricably linked with society. The biological and social in man are merged into one, and only in such a unity does man exist. The biological nature of man is his natural prerequisite, the condition of existence, and sociality is the essence of man.
As a biological being, man belongs to the higher mammals, forming a special species of Homo sapiens. The biological nature of a person is manifested in his anatomy, physiology. As a biological species, a person has circulatory, muscular, nervous, bone and other systems. Yielding to animals in the development of individual organs, man surpasses them in his potential. Its biological properties are not rigidly programmed, which makes it possible to adapt to various conditions of existence. The biological in man does not exist in its pure form, it is socially conditioned. The influence of the social is experienced by human genetics, heredity. This is manifested, for example, in the acceleration of children, in the reduction of the birth rate, infant mortality, etc.
Man as a social being is inextricably linked with society. A person becomes a person only by entering into social relations, into communication with other people. The individual, cut off from society from birth for certain reasons, remains an animal. Since human activity can only exist as a social activity, the essence of a person appears as a set of social relations.
Man is not only a product of socio-historical development, but also a subject whose activity affects the environment.
The social essence of a person is manifested through such properties as the ability and readiness for socially useful work, consciousness and reason, freedom and responsibility, etc.
From the above, we point out the main differences between humans and animals:
1. Man is capable of making tools and use them as a means of producing wealth. highly organized animals can use natural tools (sticks, stones) for certain purposes. But no species of animal is able to make tools with the help of previously made means.
2. A person is capable of conscious purposeful creative activity. The animal in its behavior is subject to instinct, its actions are initially programmed. Human activity is purposeful, has a conscious-volitional character. A person himself models his behavior and can choose various social roles. A person has the ability to foresee the long-term consequences of his actions, the nature and direction of the development of natural and social processes. Human beings have a value-based attitude to reality, while animals do not separate themselves from nature.
3. Animals cannot produce fundamental changes in the conditions of their existence. They adapt to the environment, which determines their way of life. Man, on the other hand, transforms reality in accordance with his constantly evolving needs, creates a world of material and spiritual culture.
3. In the process of his activity, a person transforms the surrounding reality, creates the necessary material and spiritual benefits and values. Carrying out practically transforming activity, a person creates a “second nature” - culture.
4. A person has a highly organized brain, thinking and articulate speech.
The interaction of spiritual and bodily, biological and social principles in a person.
With the development of man himself, as well as the sciences that study man, natural scientific (materialistic) ideas about the origin of man arise and develop. A great achievement in this direction was the appearance in the second half of the 19th century of the evolutionary theory of Charles Darwin. His works, especially "The Origin of Species by Natural Selection", "The Origin of Man and Sexual Selection", marked the beginning of a deep scientific theory, where the idea of the appearance of various animal species, including humans, was substantiated in the course of a long evolutionary development. Ch. Darwin put natural selection at the basis of evolution. He and his followers saw the main reason for the variability of organisms in natural selection.
The variability of living things is associated with changes in the environment. In accordance with evolutionary theory, man, as a special biological species, also has a natural origin and is genetically related to higher mammals. The human psyche, his ability to think and work is the result of evolutionary processes. This theory, in a certain sense, dissolved man in the animal kingdom. Darwinism did not give a definitive answer to the question of what exactly caused the separation of man from the animal world.
F. Engels tried to answer this question in his theory of the origin of man. As the main reason for the appearance of man, he called labor. He believed that only labor activity is characteristic of man and is the basis for the existence of human society. Under the influence of labor, specific qualities of a person were formed: consciousness, language, creative abilities.
Despite the existing scientific discoveries, many questions related to the formation of man still do not have a clear answer. The problem of the origin of man is still in the center of attention of many sciences.
The process of formation and development of man - anthropogenesis- had a long evolutionary character and was inextricably linked with the formation of society - sociogenesis. The formation of man and the formation of society are two closely related sides of a single process in nature - anthroposociogenesis, which lasted more than three million years. The modern type of man - Homo sapiens (the Homo sapiens) appeared 50-40 thousand years ago.
Many scientists believe that the human family tree goes back to the great apes. Anthropologists have studied the remains of ancient apes. The most distant ancestors in this respect are dryopithecus living 14-20 million years ago, then go Ramapithecus (10-14 million years ago). They are followed australopithecines. They, according to many scientists, came close to the border separating animals from humans. Scientists associate the beginning of anthropogenesis with the appearance of Homo habilis (Handy Man) 2.5-3 million years ago. He made primitive stone tools and hunted animals. From this moment, human society gradually begins to form. Further evolution led to the emergence Pithecanthropus (800 thousand years ago) and then Neanderthal (150-200 thousand years ago). In the course of anthropogenesis, the transition from Neanderthal man to Homo sapiens (the Homo sapiens) coincided with the formation of various human races that still exist today: Caucasoid, Negroid, Mongoloid. The found fossil remains testify that the person is a product of long evolution of a life on the Earth. An important milestone in evolution is, first of all, bipedalism, which, by changing the center of gravity, led to a change in the entire organism of the ape-like ancestor of man. The main thing is that it freed the forelimbs for the systematic manipulation of objects as tools (a person learned to process various objects and use them as tools). Another evolutionary leap is the emergence of a relatively large brain. In a modern person, it averages 1450 cubic meters. see in Man skillful it was 650-680 cc, Pithecanthropus- approximately 974, at Neanderthal- an average of 1350. The increase in brain volume was associated with the expansion of the possibilities for the interaction of human ancestors with each other and the outside world. Gradually, the decisive difference between man and other animals, even from monkeys, is fixed - this is work. Labor activity contributed to the development of communication between people, which led to the emergence and development of language and speech. The development of verbal communication was one of the most important factors of anthropogenesis.
A significant milestone in anthropogenesis and sociogenesis was associated with changes in family and marriage relations. The herd of humanoid beings was based on endogamy - closely related sexual relations within the herd. Anthropogenesis led to the prohibition of closely related relations and the transition to exogamy - the establishment of marital relations with members of other communities. These and other prohibitions (taboos) were the first simplest social and moral prohibitions and marked the transition of mankind to moral guidelines of behavior, which was another important factor in the formation of man and his distance from the animal world.
The final stage of anthroposociogenesis was so-called " neolithic revolution”, which marked the transition from gathering and hunting to farming and cattle breeding, from an appropriating economy to a producing one. The development of human society in the future was associated with various milestones in the division of labor: historically, the first major social division of labor was the separation of cattle breeding from agriculture, the second was the separation of handicrafts, and the third was the separation of trade into independent branches of activity. All these changes in economic activity could not but affect social processes - the transition to a settled way of life (the formation of tribal associations), the social stratification of society, the differentiation of forms of consciousness, etc. - and created the prerequisites for the transition of human society from a primitive state to a civilized one.
In this movement towards civilization, a large role played culture, which was, on the one hand, an accelerator transformations in the material sphere, and on the other hand it formed the spiritual sphere of man and society also accelerating the humanization process.
The essence of consciousness.
Philosophy defines consciousness as the highest function of the brain, peculiar only to people and associated with speech, which consisted in a generalized and purposeful reflection of reality (being), in a preliminary mental construction of actions and anticipation of their results, in reasonable regulation and self-control of human behavior.
Consciousness- not only the basic concept of philosophy, but also sociology, psychology, pedagogy and other human sciences. Many thinkers spoke of consciousness as a miracle of miracles, a divine gift and the eternal damnation of a person, because, having consciousness, a person is aware of his finiteness, mortality, which inevitably leaves an imprint of tragedy on his whole life. There are many positions and approaches to understanding the essence of consciousness.
Consciousness is understood as the highest human form of mental reflection of reality. Regardless of the level at which it is carried out - biological or social, sensual or rational.
Consciousness has a complex structure. In its structure, first of all, such moments stand out, as awareness (cognition) of things, as well as experience, that is, a certain attitude to what a person knows. The development of consciousness involves enriching it with new knowledge about the surrounding world and the person himself. Awareness of the acquired knowledge has different levels, depth of penetration, i.e., different degrees of clarity of understanding. From here, ordinary, scientific, philosophical, aesthetic and religious awareness of the world, as well as sensual and rational levels of consciousness, are often distinguished. Thus, in the structure of consciousness often its core is distinguished, consisting of sensation, perception, representation, concept and thinking as a whole, and this is nothing but the human mind. In addition, the structure of consciousness often includes such components as the ability for irrational thinking (fiction, fantasies, illusions), for emotional perception of the world and oneself, volitional processes, memory, intuition, etc.
Unlimited social progress is associated with the emergence of man as a biosocial being, characterized by reason and a pronounced social orientation. As a rational being producing material means of production, a person has existed for about 2 million years, and almost all this time, changes in the conditions of his existence led to changes in the person himself - in the process of purposeful labor activity, his brain, limbs improved, thinking developed, new creative skills were formed, collective experience and knowledge. All this led to the emergence about 40 thousand years ago of a modern type of man - Homo sapiens (reasonable man), who stopped changing, but instead, society began to change very slowly at first, and then more and more rapidly.
What is a person? How is it different from animals? People have been thinking about these questions for a long time, but to this day they have not found a definitive answer. The ancient Greek philosopher Plato answered them like this: "Man is a two-legged animal without feathers." Two thousand years later, the famous French physicist and mathematician B. Pascal objected to Plato: “A man without legs still remains a man, and a rooster without feathers does not become a man.”
What distinguishes people from animals? There is, for example, a sign that is inherent only to people: of all living beings, only a person has a soft earlobe. But is this fact the main thing that distinguishes man from animals? Despite the fact that a person originated from an animal and his body, blood, brain belong to nature (he is a biological being), great thinkers came to the conclusion that the most important sign of a person is that he is a social being, or social (the Latin word socialis means public). Labor was the determining condition for the transformation of an animal ancestor into a human being. And labor is possible only as a collective, i.e. public. Only in society, in communication between people, labor led to the formation of new, human qualities: language (speech) and the ability to think.
Therefore, the purpose of my work is to study both the biological and social aspects of human existence.
And since, for a correct understanding of the processes occurring in a person, determining his place in nature, in the life and development of society, it is necessary to scientifically substantiate the question of the origin of man, the task of my work is to consider the issue of the origin of man, as well as the concept of his essence.
The question of one's own origin constantly attracted the attention of people, since for a person the knowledge of oneself is no less important than the knowledge of the surrounding world. Attempts to understand and explain their origin were made by philosophers, theologians, scientists - representatives of the natural (anthropology, biology, physiology), humanitarian (history, psychology, sociology) and technical (cybernetics, bionics, genetic engineering) sciences. In this regard, there are quite a large number of concepts that explain the nature and essence of man. Most of them consider a person as a complex holistic system that combines biological and social components.
Anthropology, the general doctrine of the origin and evolution of man, the formation of human races and variations in the physical structure of man, occupies a central place in the complex of natural sciences that study man. Modern anthropology considers anthropogenesis - the process of human origin - as a continuation of biogenesis. The main issues of anthropology are questions about the place and time of the appearance of man, the main stages of his evolution, the driving forces and determining factors of development, the relationship between anthropogenesis and sociogenesis.
With the formation and development of anthropological science, five basic concepts of anthropogenesis tried to answer all these questions:
1) the creationist concept - man was created by God or the mind of the world;
2) the biological concept - man descended from common ancestors with monkeys through the accumulation of biological changes;
3) labor concept - labor played a decisive role in the emergence of man, turning ape-like ancestors into people;
4) mutation concept - primates turned into humans due to mutations and other anomalies in nature;
5) the cosmic concept - a person as a descendant or creation of aliens who, for some reason, came to Earth. (Sadokhin, Alexander Petrovich. Concepts of modern natural science)
A decisive, truly revolutionary step was taken by Charles Darwin, who in 1871 published his book The Descent of Man and Sexual Selection. In it, on the basis of vast factual material, Darwin substantiated two very important propositions:
man descended from animal ancestors;
man is related to modern great apes, which, together with man, descended from an older original form.
This is how the simial (monkey) concept of anthropogenesis arose, according to which man and modern anthropoids descended from a common ancestor who lived in a distant geological era and was a fossil African ape-like creature.
Since the 19th century, the concept of the origin of man from the highly developed ancestors of modern monkeys, which follows from Darwin's theory of evolution, has dominated science. It received genetic confirmation in the 20th century, since chimpanzees turned out to be closest to humans in terms of the genetic apparatus of all animals. But all this does not mean that the living chimpanzees or gorillas are exact copies of human ancestors. It's just that a person with these monkeys has a common ancestor. Scientists named it Dryopithecus (Latin for “tree monkey”).
These ancient apes, which lived on the African and European continents, led an arboreal lifestyle and apparently fed on fruits. Moving through trees at different speeds, changing directions and distances led to a high development of the motor centers of the brain. Approximately 6-8 million years ago, due to powerful mountain-building processes in South Africa, a cooling set in, vast open spaces appeared. As a result of the divergence, two evolutionary branches were formed - one leading to modern great apes, and the other leading to humans.
Australopithecus (from Latin australis - southern + Greek pithekos - monkey) are the first among the ancestors of modern man, which appeared in Africa about 4 million years ago. Australopithecus, the so-called "monkey people", inhabited open plains and semi-deserts, lived in herds, walked on the lower (hind) limbs, and the body position was almost vertical. The hands, freed from the function of movement, could be used for obtaining food and protection from enemies.
About 2–1.5 million years ago, in East and South Africa, in Southeast Asia, creatures lived closer to humans than Australopithecus. Homo habilis ("handy man") knew how to process pebbles to make tools, built primitive shelters and huts, and began to use fire. A sign that distinguishes great apes from humans is the mass of the brain, equal to 750 g.
In the process of becoming a person, three stages are conditionally distinguished: the most ancient people; ancient people; modern people.
The result of evolution was the fundamental biosocial differences of a person, which appear in the process of ontogenesis, provided that a person lives among people, in society. These features relate to the physiology, and behavior, and lifestyle of a person.
Man, unlike animals, has a special form of thinking - conceptual thinking. The concept contains the most important essential features and properties, the concepts are abstract. The reflection of reality by animals is always concrete, objective, connected with certain objects of the surrounding world. Only human thinking can be logical, generalizing, abstract. Animals can perform very complex actions, but they are based on instincts - genetic programs that are inherited. The set of such actions is strictly limited, a sequence is defined that does not change with changing conditions, even if the action becomes inappropriate. A person first sets a goal, draws up a plan that can change if necessary, analyzes the results, draws conclusions.
IP Pavlov (1925), studying the features of the higher nervous activity of a person, reveals its qualitative differences from the nervous activity of animals - the presence of a second signaling system, that is, speech. Through the senses, animals and humans are able to detect various changes in the qualities and properties of surrounding objects and phenomena (sound, color, light, smell, taste, temperature, etc.). It is the work of sensory mechanisms that underlies the action of the first signaling system common in humans and animals. At the same time, a second signaling system develops in humans. The signals here are words, speech, separated from the subject itself, abstract and generalized. The word replaces immediate stimuli, is a "signal of signals." Numerous observations have shown that the second signaling system can be developed only when communicating with people, that is, the development of speech has a social character.
The problem of man is the central problem of social science.
There are different concepts of the origin of man. The earliest is religious, which endows a person with a soul - a manifestation of the divine, which makes a person a person. The natural science concept put forward by Charles Darwin in his work “The Origin of Man and Sexual Selection” puts forward a hypothesis about the origin of man from animals in the process of evolution. This theory is developed by F. Engels in his work "The role of labor in the transformation of apes into humans."
The studies of Louis Pasteur, who proved the impossibility of spontaneous generation of life, led to new searches. The result was the paleovisit theory.
At the moment, the main one is the natural science concept, on the basis of which the concept of the biosocial nature of man was born.
In the statements of thinkers about a person, his essence, two main points of view stand out - pessimistic(without faith in the best in man) and optimistic(with faith in man, his capabilities). "Pessimists", first of all, note the animal side of a person. "Optimists", on the contrary, believe that man is a spiritual being, striving for the divine heights of consciousness and behavior. Good and evil are intertwined in man.
Man by nature biosocial being, because at the same time it is a part of nature and, at the same time, is inextricably linked with society.
biological nature of a person is manifested in his anatomy, physiology, gene pool, which is the carrier of hereditary information. The biological influences the processes of childbearing, the overall life expectancy of a person, and also affects the development of some of his abilities - forms of reaction to the outside world.
Under social in a person they understand such properties as consciousness and reason, the ability to act practically, freedom and responsibility, citizenship, etc.
In resolving the issue of the relationship between the biological and the social in man, two extreme positions have developed: biologization and sociology.
A common feature of biologization concepts is the interpretation of the essence of man mainly from the standpoint of biology. Their representatives seek to explain the social actions of a person by his biological and genetic characteristics and see the key to understanding a person in molecular genetics.
Sociologising concepts absolutize the meaning of social relations. Representatives of this trend believe that all people are born with the same genetic inclinations, and society plays the main role in the development of their abilities. This understanding of man was widespread among the supporters of Marxism.
Most scientists in solving the biosocial problem tend to avoid extremes and consider a person as a complex synthesis, an interweaving of biological and social principles. They believe that a born child is a biological living system that does not yet have thinking and speech. Its physiological organization only has the potential, under certain social conditions, to realize the ability to think and speak. However, it is emphasized that such qualities as the ability to think and act practically have a social origin.
For the study of human essence in philosophy, there is a variety of concepts, the most important of which are man, individual, individuality, personality. These concepts characterize the individual from different sides.
concept human reflects common features (biological organization, consciousness, language, ability to work) inherent in the entire human race. This concept emphasizes the presence in the world of such a special historically developing community as the human race, humanity, which differs from all other material systems only in its inherent way of life.
concept individual designates a person as a single representative of the human race. This is a generalized image of a particular person. The concept of an individual does not fix any special properties of a person.
concept individuality characterizes the originality, uniqueness, originality of the individual. Each person has a biological and socio-psychological individuality (temperament, abilities)
In concept personality has an even narrower meaning. A personality is an individual taken in the aspect of his social qualities (views, abilities, moral convictions, etc.). The concept of “personality” reflects everything socially significant in a person.
The internal structure of personality:
1. Temperament. Determined genetically. There are four types of temperament: phlegmatic (psychological stability, balance and perseverance in achieving the goal); choleric (unbalanced, superficial person); sanguine (impressionable, fast, stubborn, but only when he is interested); melancholic (impressive, constantly analyzes and criticizes himself).
2. Character. Translated from Greek, “character” is “chasing”, “sign”. Indeed, character is the special signs that a person acquires while living in society. Just as the individuality of a person manifests itself in the features of the course of mental processes (good memory, rich imagination, quick wits, etc.) and in temperament traits, it also reveals itself in character traits.
Character is a set of stable individual characteristics of a person, which develops and manifests itself in activity and communication, causing typical behaviors for an individual.
Character is determined and formed throughout a person's life. The way of life includes the way of thoughts, feelings, impulses, actions in their unity. Therefore, as a certain way of life of a person is formed, the person himself is formed. An important role here is played by social conditions and specific life circumstances in which a person's life path passes.
Any character trait is some stable stereotype of behavior. However, character traits cannot be pulled out of the typical situations in which they appear; in some situations, even a polite person can be rude. Therefore, any character trait is a stable form of behavior in connection with specific, typical situations for this type of behavior.
A character trait includes a certain way of thinking, understanding. In the performance of a characteristic act, volitional mechanisms are turned on, feelings are involved.
The formation of character traits cannot be divorced from the formation of behavioral motives. The motives of behavior, being realized in action, being fixed in it, are fixed in the character. The path to the formation of character traits lies, therefore, through the formation of proper motives for behavior and the organization of actions aimed at consolidating them.
The most common character properties are located along the axes:
strength - weakness;
hardness - softness;
integrity - inconsistency;
breadth - narrowness.
If strength of character is understood as the energy with which a person pursues goals, his ability to get passionately carried away and develop great exertion of strength when meeting difficulties, the ability to overcome them, then weakness of character is associated with the manifestation of cowardice, indecision in achieving goals, instability of views, etc. .d.
The character of a person is manifested in the system of relations:
In relation to other people (at the same time, such character traits as sociability - isolation, truthfulness - deceit, tact - rudeness, etc. can be distinguished);
In relation to the case (responsibility - dishonesty, diligence - laziness, etc.);
In relation to oneself (modesty - narcissism, self-criticism - self-confidence, etc.);
In relation to property (generosity - greed, thrift - extravagance, accuracy - slovenliness, etc.).
A decisive role in the formation of character is played by the attitude of a person to society, to people. The character of a person cannot be revealed and understood outside the collective, without taking into account his attachments in the form of camaraderie, friendship, love, etc.
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