Education should shape the world outlook and value orientations of the individual. Therefore, the content of education has always correlated with the ideal concept of a person and his tasks in this world. Since the separation of psychology into the humanities and the natural sciences, a methodological crisis in psychology has begun (Bratus).
Soviet psychology has received as an object of study a deterministic person reduced to an individual and has lost not only ontological but also ethical characteristics since the latter is difficult to give a final definition in a natural science experiment. Psychology has sacrificed the human soul for the scientific objectivity of its subjective science.
Psychologists were carried away by matter, mental functions, reactions, reflexes, behavior, orientation, and later - the brain, neurons and many other interesting and useful subjects. They completely forgot about the soul, and if they were looking for it, it was not where they lost it (VP Zinchenko). There was a loss of the whole object of research - a person who in pre-revolutionary philosophical psychology was studied in the unity of the three natures - spiritual, spiritual and physical. At the same time, the indisputable primacy in this trichotomy belonged to the spiritual nature.
The spiritual nature of man has always attracted the special attention of Russian thinkers. Domestic philosophy, within which psychological thoughts arose and formed, predetermined the path of its development by the creation of a science about man and his self-consciousness.
For this, an unprecedented synthesis of sciences was carried out: philosophical anthropology (the doctrine of the place of man in the world), philosophical anthropology (the doctrine of the inner man), subjectology (the general properties of the conscious being) and personalism (the doctrine of man as a spiritual personality). At the same time, the general principle of integration was the foundations of Christian metaphysics, rooted in theology and the dogmatic teachings of the Orthodox Church.
In Russian pre-revolutionary science, psychology was considered the basis of philosophy, and Golubinsky's "Psychology", for example, was called the theistic ontology of the soul. Spirituality was considered the dominant human spirit. St. Theophan the Recluse wrote that by extinguishing self-consciousness and freedom in man, we drown out the spirit in him and man becomes not a man.
This psychology saw its main task in the expression of the world outlook of the people, whose spiritual and mental interest is concentrated in the spirit itself, in the innermost man in its fullness.
The doctrine of man began to be formed by considering the metaphysical level of self-consciousness, revealing the content of such fundamental concepts as subject, substance, individuality, and personality.
Most of all Russian psychological thought was interested in the self-activity of our spirit.
The personal principle was not limited only to the spirit, but it was understood that personal self-consciousness sprouts only on the spiritual ground. National consciousness - this concept becomes understandable only on the metaphysical soil. The meaning of existence, idea, and spirit. A feature of Russian metaphysics was the desire to determine not the infinite side of the spirit, but the spiritual-spiritual concreteness of the inner man, which made it deeply psychological.
Philosophical psychology tried to find in the soul that "inner root of understanding, where all the separate forces merge into one living and whole vision of the mind. Essential understanding of the world in all its manifestations. He wrote: "For the whole truth, the wholeness of the mind is needed, which requires a higher spiritual vision, which is acquired not by external scholarship, but by the inner wholeness of being." Dostoevsky wrote: "Humble, proud man.
The truth is not outside you but in you. Find yourself in yourself, subordinate yourself to yourself, master yourself and see the truth. Win yourself, restrain yourself and be free as never before. And you will start a great cause, and make others free and see happiness, for your life will be filled, and you will understand your people and their holy truth. "
The goal of philosophy, psychology, and theology was one: to create a Christian science that fully reflects the peculiarity of the indigenous Russian customs, imbued with the memory of the relationship of the whole temporary to the eternal.
The natural aspiration of these sciences was an appeal to the inner man. The human personality is the central point of all his psychological reasoning. In all spiritual phenomena, he saw one and the same living person - feeling, thinking and willing and having a spiritual, spiritual and bodily nature. He did not share the spiritual manifestations of the individual components.
A doctrine of man excluded the scholastic division of the human soul into separate forces and abilities. They looked at the psychic phenomena as living, flowing in the living organism of the human personality. And so he could not treat them differently than with all the conditions of life of the human body, in the unity of all mental strengths and abilities.
The task of psychology, its specific goal, he saw in describing all the psychic phenomena in all their details and modifications, classify them and bring them into the natural system, to find between them basic, elementary and to decompose them into more complex ones, showing then the conditions and laws of organization every complex emotional phenomenon.
And, finally, psychology must produce a synthesis of the whole content of the soul and its structure, to draw a solid image of the human soul. This, according to the scientist, needed to be done in order to find scientific means to achieve the true goal of man. Snegirev did not share the opinion that scientific knowledge contradicts the spiritual comprehension of the truth.
He sought to synthesize new empirical knowledge with the fundamentals of the dogmatic teachings of the Orthodox Church. The unity of the mystical and rational knowledge of man will unite the unknowable and the cognized, the infinite and the finite, the temporal and the eternal, the mysterious and understandable.
Psychology should include empirical knowledge of a person with religious revelations. Philosophy, as well as psychology, cannot be limited only by their subject of research, they need an alliance with theology. Snegirev explained this by saying that the foundation of the world and human life will forever remain incomprehensible and mysterious to man if he does not resort to revelation.
He was sure that a full comprehension of the truth is available to the human mind, but for this, he needs to build a ladder of strictly studied experienced truths, and already along it to rise into the mysterious realm of the living spirit. Only in this knowledge did he see the truly scientific value of psychology.
Snegirev did not leave the complete metaphysical theory of the spirit, giving him only a brief definition: the Spirit can only be thought of as pure energy, the activity of which and life is consciousness and only consciousness. No subconscious in the spirit does not exist because as the pure energy it is not subject to spatial dimensions.
Therefore, every idea, ceasing to confess, ceases to live and decomposes into its component parts, since only consciousness is its life, its only form of being. Even the same idea, being in consciousness, is not equal to itself: it develops. That idea lives, which is constantly evolving. With each new moment, the content of the spirit changes and in this creativity is the development of the spirit of personal and immortality.
He opposed the category of the unconscious, believing that the latter appears only when the psychologists do not understand something or want to understand.
The scientist saw the discovery of the basic idea of being in Christian revelation. Nesmelov adhered to the same principles: integration, integrity, teleology. The emergence and formation of the ideal lies in the nature of man. Just as the ability to think, there is a source of moral development in it. The ideal is something infinite, never attainable, especially within the short life of the individual. If the ideal loses these qualities, it ceases to be an ideal.
The greatness of the ideal, on the one hand, generates humility, and on the other - the experience of a sense of eternal continuity, the immortality of the individual. Under the influence of an almost unattainable ideal, a person's life is divided into 2 unequal parts: temporary and eternal. The temporary life turns into preparation for the eternal.
The ideal determines what is eternal and unchanging in human nature and what it should always be. But the brighter the awareness of the finiteness of existence, the stronger the conflict with the ideal and following it. The stronger is the desire of man to receive all the pleasures of life, all material goods here and now.
The aforementioned scientists recognize the normative personality puzzle for modern psychology. After a thorough critical analysis of the various types of spiritual growth mediators, the scholars were forced to admit that, nevertheless, Blessed Augustine was right: the true mediator is the God-man Jesus Christ. For us, He is true, because it is He who humanizes and inspires all other mediators.
The Savior is the focus of salvation, justification and the hope of our culture, the personification of the true image of the essence of man, that point, point, goal, above which cannot be set, but below should not be omitted. Spiritual landmarks embodied in Christ allow us to fill with true meaning not only psychology and pedagogy, but also the real life of the human person, determining the direction and content of its development.
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