Legal psychology - Romanov V.V. Konstantin Romanov - psychological culture of personality

24.09.2019 -

A tan

Konstantin Mikhailovich Romanov

Psychological culture of personality

Reviewers:

Doctor of Psychology, Professor, Academician of the Russian Academy of Education S. B. Malykh;

Department of General and social psychology Grodno state university them. Y. Kupala (Republic of Belarus)

* * *

Dedicated to the blessed memory of my teacher A. A. Bodalev

Introduction

The phenomenon of psychological culture has become the subject scientific analysis relatively recently. This looks quite paradoxical, first of all, for Russian psychology, built on the methodological principles of the cultural-historical theory of L. S. Vygotsky. In the context of this approach, human mental development is presented as a process of assimilation of the total social experience recorded in material and spiritual culture. Man is a product of culture. Higher purely human mental functions arise through the cultivation of natural functions. Hence, it can be argued that in culture, as in a multidimensional education, there is a special section in which the psychological essence of a person as a subject and personality is recorded. It contains the socially developed experience of a person’s treatment of people, including himself: psychological knowledge, methods of treatment, forms of relationships. By mastering this particular part of culture (or a slice of it), the child becomes a full-fledged subject and personality. Taking into account this substantive specificity of culture, we define it as psychological. As a social phenomenon, psychological culture is recorded in people, in live communication, in artistic and scientific texts, in customs and traditions and its other media. As an individual personal phenomenon, it represents a systemic personal formation that determines the ways a person treats other people and himself.

There are serious practical prerequisites for developing the problem of psychological culture. The progressive development of society is impossible without educating a new generation of people who have fully absorbed all the achievements of material and spiritual culture. The most important direction of this process is the formation of psychological culture among the younger generation. Psychological culture permeates all spheres of human existence, which explains the need for its emergence, development and existence in a person throughout life. The low level of its development or its defects give rise to numerous life problems: neurotic conditions, loneliness, family and work conflicts and much more. In recent decades, the role of psychological factors in all spheres of public life has increased significantly. Psychological technologies are becoming increasingly widespread in management, politics, business, education, etc. A modern person must be competent enough to use these technologies. Otherwise, he risks becoming an object of psychological manipulation. A high level of psychological culture is the main factor in the professional success of specialists working with people: teachers, social workers, managers, civil servants, etc. Psychological technologies have entered the arsenal of the armed forces and intelligence services of many states. They play an important role in ensuring national security.

There are also theoretical grounds for studying this problem, since it is closely related to such fundamental problems of psychology as personality and communication. In the process of socialization, the child masters ways of dealing not only with the objective world, but also with people, including himself as a person. He assimilates the culture of treating a person, which in its content appears to be psychological. It penetrates deeply into the personal essence of a person and is recorded in the corresponding psychological formations: needs, will, character traits, self-awareness, etc. Research in this area allows us to expand our understanding of a person as a subject and personality and of communication as a form of social existence.

The problem of psychological culture is complex and interdisciplinary. Several areas of its development can be distinguished: general psychological, developmental psychological, psychological and pedagogical, socio-psychological, professional psychological, acmeological, pathopsychological, ethnopsychological, cultural-historical, philosophical, etc. Only under this condition is it possible to achieve a true understanding of the phenomenon of psychological culture . To one degree or another, all these areas are presented in this book.

The proposed concept of psychological culture is the author's own. One of its advantages is that it allows one to overcome the functional approach to understanding, deeply rooted in psychology. mental processes and properties. In the context of the direction we are developing, they are considered as psychological instruments (organs) of human existence, the success of which depends on the extent to which the subject owns them, that is, on the level of development of his psychological culture. When developing the concept of psychological culture, we were guided by the methodological ideas of L. S. Vygotsky, M. M. Bakhtin, L. S. Rubinstein, A. A. Bodalev and others. One of the co-authors of the proposed concept of psychological culture is O. N. Romanova. I take this opportunity to express my gratitude to her.

The textbook may be useful to psychology teachers, school psychologists, students of psychological specialties, philosophers, cultural experts and other specialists.

Psychological culture of personality as a subject of scientific research

1.1. general characteristics psychological culture

1.2. Specifics of the phenomenon of psychological culture

1.3. Psychological culture and personal resources

1.4. The structure of psychological culture

1.5. Development of psychological culture in ontogenesis

Key Concepts: general culture, types of culture, psychological culture, personal resources, development of psychological culture, functions of psychological culture.

General characteristics of psychological culture

A newborn child is not a person in the full sense of the word. He has yet to become one. However, the “humanization” of the baby is not ensured by genetic programs. They create only innate prerequisites for the formation of personality and subject. Second an important condition This is the presence of a sociocultural environment, which is the bearer of total social experience: knowledge about the world around us, ways of communicating with people, ways of handling various objects (natural or artificially created), social norms, relationships, social values, etc. The development of a person as a subject and as an individual is a process of assimilation of what is recorded within material and spiritual culture and in specific people as its bearers. Thanks to this process, the development of mental processes, abilities, character traits, needs, motives, attitudes, beliefs, self-awareness, all kinds of knowledge, abilities and skills occurs, i.e. everything that makes a person human and ensures his full inclusion in the system of social relations as an equal member of society. These well-known provisions of the cultural-historical theory of L. S. Vygotsky are confirmed by numerous empirical studies and pedagogical practice.

The level of necessary development of the listed qualities and processes is determined by society as a certain sociocultural norm, which every normal citizen, every member of society must comply with. For example, modern man must have logical thinking, a certain system of scientific knowledge, scientific beliefs, a system of everyday ideas about the world, a system of practical skills and skills in handling household appliances, the ability to voluntarily regulate one’s behavior, self-awareness, etc. Each sociocultural norm specifies the necessary level of mastery of the relevant social experience. Therefore, if a person has fully mastered one or another sociocultural norm, we can say that he has a high culture in the relevant area, for example: communication culture, moral culture, political culture, physical culture, everyday culture, information culture, psychological culture, etc. All together this is called the general culture of a person, thanks to which he is what he is: a subject and a personality. The transmission of culture from one generation of people to another can occur either spontaneously or purposefully in the process of training and education.

Psychology is the most interesting and unknown area of man. It is studied not only by specialists, but also by writers. In literature there are many recognized experts and works of the psychological genre. I propose to briefly get acquainted with some of them.

1. "Fake" Nicholas Bourne

Bourne's intellectual novel has become very close to many fans of the psychological genre. In 1981, a film of the same name was released. The events of the novel take the reader to the Middle East 30 years ago. We see the war going on there through the eyes of a journalist who is trying to understand the nightmare that is happening. The hero of the book sends his reports to a German newspaper. But what kind of information does the journalist provide? How can you understand who is right and who is wrong when you hear shots, bombings, and explosions all around? Isn't the word more terrible than any weapon?
Unfortunately, many of us can now answer this question...

2. "Hero of Our Time" Mikhail Lermontov

The events of the novel take place during the Russian-Caucasian War of 1830. It is known that the author himself took part in military operations in the Caucasus. There he accidentally meets a retired staff captain, who tells him about his former subordinate guardsman G. A. Pechorin, who was exiled here for “immoral,” as they would say in Soviet times, behavior. Pechorin becomes not only the hero of the novel, but the author sees in his face, in his behavior, in his way of life the hero of the time.

M. Yu. Lermontov is one of the most brilliant and great Russian writers. Despite its extremely short life, this man managed to create heights of prose and poetry that were still unattainable for his contemporaries.

3. "The Magus" John Fowles

The book is a mystery, the book is mystic. Tragedy, intelligence, psychology, paradox, erotic fantasies - everything is mixed up in one narrative. In the plot, the author uses the myth of Orpheus: the hero needs to descend to the kingdom of Hades and pass tests in order to meet his beloved.
Most of the novel's action takes place on the Greek island of Thraxos. There, unusual psychological experiments are carried out on people, causing fear and other various emotions in them. This game of “cat and mouse” turns the life of the test subjects into hell. The author managed to skillfully combine the unusualness of the situation and the realism of the characters.

4. "Kafka on the Beach" by Haruki Murakami

This work, like the previous one, uses the Greek myth of Oedipus. The father of the main character predicts to his 15-year-old son that he will cohabit with his mother and sister, after which he will kill his parent. Because of this terrible prophecy, the young man runs away from home, settles on a Japanese island and changes his name. Now his name is Kafka. Unfortunately, Kafka was unable to escape his father's prophecy - it came true.

In parallel with this plot, the author develops the second line of the novel. It tells the story of a man who once saw a UFO land. The aliens gave him clairvoyant abilities, for which the hero paid with a lag in mental development. But he can talk to cats like people.
Fate brings these two heroes together. The Prophet opens a portal for Kafka to the other world, where he meets the souls of dead people. But in the end the young man chooses real life. The portal is closing...

5. "The Bridge" Iain Banks

The famous writer from Scotland parallels three storylines. The first one tells about a hero who has lost his memory; no one can help him; the second is about a fairy tale country and a witcher; the third describes the busy life of an Edinburgh engineer. These, these different people unites... The bridge in the spans of which they all live.

6. "House on the Embankment" Yuri Trifonov

The events of the novel unfold in one place - Moscow, but take place in different time: 30s of the last century, 40s and 70s. Main character– researcher in the field of literature. The book tells about the dramatic events of his life, unexpected turns, meetings with former classmates and fellow students. The author analyzes the effect of the totalitarian system of that state on people, their degradation and fear. Yu. Trifonov's novel is one of the best in world modern literature.

7. "Selected Days" by Michael Cunningham

In one novel, the author managed to combine three storylines, and even of different genres. The first line is mystical in nature and tells, oddly enough for such a genre, about a revolution in industry. The second story in the thriller genre reveals to us some of the secrets of modern terror. The third novella takes the reader into the distant future after the apocalypse. All three stories are connected by the location of action - New York. And also, the main characters: a woman, a man, a boy and a poet-prophet.

8. "The Spire" by William Golding

The events of the novel take place back in the 14th century in a small town in England. The main character, the abbot of the monastery, believed in his “special mission.” Which one? And what did the attempt to implement this mission lead to? The author explores in the book characters, willpower, the ability to sacrifice and many other aspects of the human psyche.

"Spire" - fifth novel Nobel laureate William Golding, who became a classic of English literature during his lifetime.

Reviewers:

Doctor of Psychology, Professor, Academician of the Russian Academy of Education S. B. Malykh;

Department of General and Social Psychology, Grodno State University. Y. Kupala (Republic of Belarus)

* * *

Dedicated to the blessed memory of my teacher A. A. Bodalev

Introduction

The phenomenon of psychological culture has become the subject of scientific analysis relatively recently. This looks quite paradoxical, first of all, for Russian psychology, built on the methodological principles of the cultural-historical theory of L. S. Vygotsky. In the context of this approach, human mental development is presented as a process of assimilation of the total social experience recorded in material and spiritual culture. Man is a product of culture. Higher purely human mental functions arise through the cultivation of natural functions. Hence, it can be argued that in culture, as in a multidimensional education, there is a special section in which the psychological essence of a person as a subject and personality is recorded. It contains the socially developed experience of a person’s treatment of people, including himself: psychological knowledge, methods of treatment, forms of relationships. By mastering this particular part of culture (or a slice of it), the child becomes a full-fledged subject and personality. Taking into account this substantive specificity of culture, we define it as psychological. As a social phenomenon, psychological culture is recorded in people, in live communication, in artistic and scientific texts, in customs and traditions, and in its other media. As an individual personal phenomenon, it represents a systemic personal formation that determines the ways a person treats other people and himself.

There are serious practical prerequisites for developing the problem of psychological culture. The progressive development of society is impossible without educating a new generation of people who have fully absorbed all the achievements of material and spiritual culture. The most important direction of this process is the formation of psychological culture among the younger generation. Psychological culture permeates all spheres of human existence, which explains the need for its emergence, development and existence in a person throughout life. The low level of its development or its defects give rise to numerous life problems: neurotic conditions, loneliness, family and work conflicts, and much more. In recent decades, the role of psychological factors in all spheres of public life has increased significantly. Psychological technologies are becoming increasingly widespread in management, politics, business, education, etc. A modern person must be competent enough to use these technologies. Otherwise, he risks becoming an object of psychological manipulation. A high level of psychological culture is the main factor in the professional success of specialists who work with people: teachers, social workers, managers, civil servants, etc. Psychological technologies have entered the arsenal of the armed forces and intelligence services of many states. They play an important role in ensuring national security.

The proposed concept of psychological culture is the author's own. One of its advantages is that it allows one to overcome the functional approach to understanding mental processes and properties, deeply rooted in psychology. In the context of the direction we are developing, they are considered as psychological instruments (organs) of human existence, the success of which depends on the extent to which the subject owns them, i.e. on the level of development of his psychological culture. When developing the concept of psychological culture, we were guided by the methodological ideas of L. S. Vygotsky, M. M. Bakhtin, L. S. Rubinstein, A. A. Bodalev and others. One of the co-authors of the proposed concept of psychological culture is O. N. Romanova. I take this opportunity to express my gratitude to her.

The textbook may be useful to psychology teachers, school psychologists, students of psychological specialties, philosophers, cultural experts and other specialists.

Chapter 1
Psychological culture of personality as a subject of scientific research

1.1. General characteristics of psychological culture

1.2. Specifics of the phenomenon of psychological culture

1.3. Psychological culture and personal resources

1.4. The structure of psychological culture

1.5. Development of psychological culture in ontogenesis

Key Concepts: general culture, types of culture, psychological culture, personal resources, development of psychological culture, functions of psychological culture.

1.1
General characteristics of psychological culture

A newborn child is not a person in the full sense of the word. He has yet to become one. However, the “humanization” of the baby is not ensured by genetic programs. They create only innate prerequisites for the formation of personality and subject. The second important condition for this is the presence of a sociocultural environment, which is the bearer of total social experience: knowledge about the world around us, ways of communicating with people, ways of handling various objects (natural or artificially created), social norms, relationships, social values, etc. The development of a person as a subject and as an individual is a process of assimilation of what is recorded within the limits of material and spiritual culture and in specific people as its bearers. Thanks to this process, the development of mental processes, abilities, character traits, needs, motives, attitudes, beliefs, self-awareness, all kinds of knowledge, abilities and skills occurs, i.e. everything that makes a person human and ensures his full inclusion in the system of social relations as an equal member of society. These well-known provisions of the cultural-historical theory of L. S. Vygotsky are confirmed by numerous empirical studies and pedagogical practice.

The level of necessary development of the listed qualities and processes is determined by society as a certain sociocultural norm, which every normal citizen, every member of society must comply with. For example, a modern person must have logical thinking, a certain system of scientific knowledge, scientific beliefs, a system of everyday ideas about the world, a system of practical skills and skills in handling household appliances, the ability to arbitrarily regulate one’s behavior, self-awareness, etc. Each sociocultural norm specifies the necessary level of mastery of relevant social experience. Therefore, if a person has fully mastered one or another sociocultural norm, we can say that he has a high culture in the relevant area, for example: communication culture, moral culture, political culture, physical culture, everyday culture, information culture, psychological culture, etc. . All together this is called the general culture of a person, thanks to which he is what he is: a subject and a person. The transmission of culture from one generation of people to another can occur either spontaneously or purposefully in the process of training and education.

Psychological culture exists and functions in the space of interpersonal and intrapersonal relationships. It determines the norms, rules and techniques of these relations. It concentrates the experience of how a person treats a person, including himself. It is recorded in people, in methods of live communication, in texts (artistic, scientific, religious), in works of art (cinema, theater, painting, sculpture, music), in certain traditions and rituals. It is this culture that makes a person human. By mastering it, he masters specifically in human ways dealing with other people and with oneself, and thereby masters one’s own psychological nature, i.e. becomes the subject of his existence and personality. It is in these qualities that a person is a living carrier of psychological culture.

Psychological culture occupies a special position among all other cultures. It permeates them in a meaningful way, since man is an integral element of any culture. Culture is human-centric. It was created by man and for man. For example, technical culture prescribes rules for a person’s handling of all kinds of technical objects: household appliances, a car, a computer, etc. But when developing these rules, they took into account functional characteristics and the capabilities of not only technical objects, but also their users: features of perception, attention, thinking, emotions, motives, etc. Mastery of these rules allows you to maximize the optimization of methods of handling the corresponding technical objects and minimize all kinds of losses and negative consequences for humans: overwork, unwanted mental states, injuries, the emergence of gaming or some other addiction, etc. A high level of development of a person’s technical culture presupposes an adequate attitude toward himself as a subject of the relevant activity (“what can I do,” “what consequences will this have for me?” ). It prescribes the rules for how a person treats himself in the context of a given activity. This constitutes a component of psychological culture in the structure of technical culture. In one form or another, it is part of any human culture: informational, everyday, environmental, economic, hygienic, etc. A high level of development of psychological culture ensures more effective interaction of a person with the objective environment and with his body and significantly increases his capabilities. For example, a psychologically competent computer user knows how to organize his work regime in a way that eliminates the occurrence of overwork, gambling addiction, or any other negative consequences. Therefore, the formation of psychological culture is a very important element vocational training any specialists.

Psychological culture provides more effective ways a person’s treatment of himself as a subject, personality and unique individuality in any sphere of social life. It improves quality human life, protects against unnecessary losses, failures, conflicts, psychological trauma, etc., i.e., makes a person more successful.

However, the maximum psychological culture is represented in those areas of social life that involve human interaction with other people - in communication. It defines the rules and norms for a person’s treatment not only with himself, but also with other people as subjects and individuals. It is this that ensures the existence of a person as a full-fledged member of society. A joint way of being is possible only if each member of a community of people has the necessary level of psychological culture. Moreover, here he appears to himself and others not only as a subject of some activity, but also as a person. A person’s psychological culture is not only a part or element of his general culture, but also the most important component of his personality. It acts as an indicator of personal maturity.

Unlike other cultures, it is not an instrumental (technical), but a deeply personal education. The rules for handling an object (for example, a technical object) act for a person only as certain tools designed to solve certain problems, which he can painlessly abandon and replace with others. The ways and norms of how a person treats other people and himself are not technical devices, but personal formations. They are included in the structure of character, relationships, self-awareness, ideals, values, motives, etc. We can say that they constitute the very flesh and blood of the personality. Therefore, a person cannot easily abandon them, which is tantamount to abandoning himself: his ideals, moral values, relationships, etc. For example, an honest person cannot deceive, since this contradicts his moral ideal. This way of behaving is part of his personality. He does this because he cannot do otherwise while he remains so.

In the very general view psychological culture can be defined as a system of mental processes and properties of a person, thanks to which one understands oneself and other people as subjects and individuals, effectively influences other people and oneself, and adequately treats people (including oneself) as individuals. Psychological culture as a systemic personal education provides reasonable and efficient use a person’s personal potential for solving various life problems that arise in the process of communication and objective activity. For example, when faced with a certain problem and solving it, a person, one way or another, turns to himself: “Will I be able to solve it,” “Do I have the necessary knowledge and practical skills for this,” “Should I solve it at all?” etc. All these questions are psychological in content. Answers to them presuppose knowledge and understanding of oneself as a subject and as a person. In communication conditions such psychological issues addressed not only to oneself, but also to other people - partners. Without understanding them as subjects and as individuals, it is impossible to determine effective ways of communicating. Consequently, psychological culture permeates all human existence. This is precisely what explains the need for its emergence, development and existence in humans throughout life. It begins in a child already in the first year of life in the context of communication with the mother and then with other family members. Its further development is stimulated by the need for constant expansion and deepening social contacts, both in the family and outside it (in kindergarten, at school, in the yard, in in public places, in professional educational institutions, in production, etc.), as well as its inclusion in new types of activities. Psychological culture as a personal formation has an important functional purpose. It must be said that many authors tend to limit the functional space of psychological culture and identify it with the spectrum of functions of communication culture. We believe that it can be considered as a unique tool for a person to treat other people and himself as subjects, personalities and individuals. A high level of its development allows a person to:

1. Correctly navigate the people around you.

2. Know and understand yourself, i.e. have an adequate image of “I”.

3. Be fluent in the necessary repertoire of methods psychological impact and use them wisely in social life.

4. Be fluent in self-government and self-regulation techniques that allow you to realize your personal potential to the maximum extent.

5. Treat people correctly (on a humanistic basis) and build favorable relationships with them.

6. Have a respectful and adequate attitude towards yourself as a subject, personality and unique individuality.

Based on the above, we can highlight following functions psychological culture of a person: orientation in the people around him, psychological impact on other people, human attitude towards people, understanding of oneself, self-regulation and attitude towards oneself. Each of them contains many other, more specific functions. Separately, all these functions have been studied to a greater or lesser extent in psychology. Moreover, the first three of them can be defined as interpersonal. They provide communication between people and people. These functions are studied mainly within the framework of social psychology. The least studied of them was the function of psychological influence. In recent years, interest in it has increased significantly not only in psychology, but also in related fields of knowledge (political science, management, pedagogy, rhetoric, etc.), and not only in theory, but also in practice. The last three functions of psychological culture should be called intrapersonal, since they are focused not on another person, but on the subject himself. These functions ensure the existence of a person as a subject and personality. They are studied mainly in general psychology in the section “psychology of self-awareness” precisely as its structural components and functions. These same functions and the psychological formations corresponding to each of them are also studied in genetic terms (development and formation) in developmental and educational psychology.

It should be noted that they are studied mainly separately, in greater or lesser isolation from each other. In reality, they represent different aspects and elements of a single personal formation - psychological culture. A complex approach their research can be very productive. Moreover, it fits well into the cultural-historical theory of L. S. Vygotsky. It is important to emphasize that intrapersonal functions (self-knowledge, self-regulation and self-relation) have a genetic relationship with similar components of communication (interpersonal understanding, interpersonal influence and interpersonal attitude). The child discovers himself as a person and masters the complex art of dealing with himself to the extent that he discovers others in human quality and masters the ability to treat them as people. This idea is well reflected by the famous expression of K. Marx: “Only by treating the man Paul as one like himself, the man Peter begins to treat himself as a man.”

The development of human psychological culture occurs mainly spontaneously. The child learns it based on his own experience of communicating with people. Important role Reading plays a role in mastering psychological culture fiction, watching films and performances where a child or adult gets acquainted with mental characteristics people (character traits, actions, mental experiences and states), ways of behavior towards each other, interpersonal relationships, etc.

Among specially organized pedagogical procedures, activities aimed at instilling a culture of behavior in a child, as well as literature lessons, are of great importance. In general, the school does not have a significant impact on the development of children’s psychological culture due to the low level of humanitarization of modern secondary education. Oddly enough, the curriculum of a secondary school does not include such a subject as human psychology or human psychological culture. As a result, children develop a rather primitive idea of a person as a certain anatomical and physiological device, the behavior of which and even consciousness and thinking are explained through mechanisms conditioned reflexes. This academic subject must be studied throughout the entire period of study at school. Naturally, at each age level it must have appropriate methodological specifics. Only under these conditions can we ensure the full assimilation of psychological knowledge, the formation of the necessary practical skills, the development of relevant mental processes (primarily psychological thinking), mental properties and relationships.

Any acts of human life are directly or indirectly mediated by people. Therefore, psychological culture, like structural component personality, seems to be the most important tool for effective interaction between a person and people, a factor of adaptation, survival, life success and social life. According to experts, further development society will be closely connected with its increasing psychologization and with the penetration of psychology into all spheres of public life. One of the consequences of this will be the development and implementation of very powerful psychotechnologies for influencing a person, which can be used in any spheres of life (in advertising, in ideology, in politics, in management, in everyday life, in education, etc.) and with for any purposes, including inhumane ones.

We already feel elements of this kind of influence and their negative consequences today. In the future, their effectiveness will increase immeasurably, since the possibilities for developing and improving psychotechnologies of influence are simply limitless. Under conditions of such powerful psychological pressure, a person risks becoming an obedient object of all kinds of manipulation for anyone: individuals, officials, businessmen, political leaders, leaders of totalitarian sects and criminals, parties, organizations, the state, intelligence services, etc. Difficult imagine psychological consequences similar pressure for the individual. Only a person with a high level of development of psychological culture can resist this. Thus, the development of the psychological culture of adults and especially children is the most important and urgent pedagogical and social task of the 21st century.

As the analysis shows, psychological culture is a very multifaceted and poorly studied phenomenon. It can be studied in structural-content, functional, cultural-historical, ontogenetic, psychological-pedagogical, acmeological, national-ethnic and many other aspects.

Moscow. Lawyer. 1998. 436 pp.

Subject, content, tasks of legal psychology.
A brief historical overview of the development of legal psychology.
Methodological problems of legal psychology.
The concept of personality in psychological and legal science.
Structure and content of personality.
Methods for studying personality in the professional activity of a lawyer.
A brief introduction to the field of psychological diagnostics.
Classification psychological methods(tests) personality research.
Sensations and perception. Their role and significance in the professional activity of a lawyer.
Memory. The lawyer takes into account the patterns of memory of the participants in the process.
Thinking and imagination. Their role in the activities of a lawyer.
Attention in the professional activity of a lawyer.
General understanding of emotions, feelings, mental states.
States of emotional tension, their role and significance in criminal and civil proceedings.
Ways to overcome negative mental states in the professional activity of a lawyer.
Temperament, its influence on the behavior of subjects of law enforcement activities.
Character, its properties and traits.
Direction, motivational sphere in the personality structure of subjects of criminal and civil proceedings.
Subject of forensic psychological examination, grounds and reasons for its appointment.
Methodological foundations of forensic psychological examination, its competence. Basic issues addressed by an expert psychologist.
Preparation, appointment, use of forensic psychological examination by the investigator (court).
General psychological characteristics activities.
Psychological analysis of criminal behavior in various forms guilt.
Concept, personality structure of a criminal.
Typology of the personality of a criminal.
Concept, psychological characteristics of the group.
Psychological and legal assessment of organized criminal formations (groups), their illegal activities.
Social and psychological characteristics of a lawyer’s professional activity.
Structural and psychological analysis of the professional activity of a lawyer.
Psychological structure, professionally significant qualities.
(psychogram) of a lawyer’s personality.
Assessment of abilities for legal activity based on psychological qualities of the individual.
Psychology of crime scene inspection.
The psychology of conducting a search.
Psychology of presentation for identification.
Psychological features of conducting an investigative experiment (checking testimony on the spot).
Concept, structure, types of professional communication of a lawyer.
General, socio-psychological patterns of professional communication.
The most common situations of professional (non-procedural) communication between a lawyer.
General socio-psychological conditions for interrogation.
Psychological features of interrogation in a conflict-free situation.
Psychological features of interrogation in a conflict situation.
Psychology of interrogation during confrontation.
Psychological features of interrogation of minors.
General psychological characteristics of the organizational and managerial substructure in the activities of a lawyer.
Psychological features of decision-making by a lawyer.
Psychological and legal characteristics of the cognitive substructure of judicial activity.
Communicative substructure of court activities.
Psychological features of decision-making by a judge.
Application. Training program at the rate " Legal psychology».

Hello friends! I haven't written anything on the blog for the last three months because I was busy writing a psychological-esoteric novel. The text is based approximately forty percent on several local articles. I’m posting for your reference a chapter about mindfulness carefully taken out of the story. Enjoy reading.

Mindfulness

A practical lecture on the topic of mindfulness was held in the psi building. We listened carefully to Walter. Almost no one asked any questions. Everyone knew that mindfulness key technique adepts and mentors of the psi corps, which must be silently adopted without any argumentation. The mentor promised to answer all related questions individually “over a cup of coffee.”

Walter said that mindfulness is extremely important because it affects all layers of life at the same time. Increasing the level of awareness, according to him, affects everything that the practitioner feels and knows - he begins to live his life more deeply, and actions and deeds become more effective and harmonious.

However, Walter warned that mastering and developing mindfulness is extremely difficult. The level of complexity of this practice is comparable to the level of its importance. The mentor said verbatim that “the development of awareness is many times more difficult than any everyday activity - be it learning to play a sledgehammer, virtuoso coughing, tetrahedron embroidery or programming cyborgs.” Explaining the reason for such a high level of complexity, the mentor began to talk about holy monks who considered themselves sinners, precisely because they were mindful. The fact is that mindfulness, as Walter said, clears the mind and increases receptivity. As a result, against the backdrop of crystal purity and increased sensitivity, all personal flaws are perceived many times more intensely, causing unbearable pain. Therefore, during the practice of mindfulness, the mind resists with all its might and diligently blocks and dulls attention with its projections about life.

However, as Walter explained, the pain of practice is not some kind of injustice of life - it is the purification and burning out of karma (I myself do not like the word “karma”, but the mentor used it every now and then for personal convenience). Over time, the pain smoothes out, and perception becomes sharp, like a tungsten needle, which allows the practitioner to discern the subtlest nuances in the movements of reality. Walter said that the most subtle nuance is the difference between the thought of reality and reality itself. Only true masters can feel such a difference.

Mindfulness is practiced as the awakening of consciousness and continuous attentiveness to life as it happens. The essence of the practice is to stop wandering in your thoughts while performing any actions and direct your attention to what is happening specifically at the present moment.

Walter said that everyday perception is like a half-drowsy oblivion, in which, somewhere at the subconscious level, a “frame-by-frame scanning” of what is happening at the current moment occurs. Then, the information received in the form of images proceeds to more detailed processing using the thinking apparatus. Thus, a person loses contact with pure reality, which is replaced by karmically determined projections.

The goal of mindfulness practice is to divert attention from thoughts about what is happening to what is happening itself. In this way, attention is detached from false subjective projections and observes real life here and now. The practice itself, according to Walter, is “temperamentally” closer to warriors. Passive observers give greater preference to sitting contemplation, the so-called awareness in greenhouse conditions. Losing efficiency in actions, observers, however, comprehend life faster, but the comprehension itself is limited by their passivity. Ideally, both techniques should be combined.

Walter reported that during practice, over time, a “break in the chain” of events and experiences occurs. Projections are separated from objects, and karma begins to be processed without difficult events. As a result, the sensations that were destined to be experienced in events begin to be experienced without visible reasons, without dependence on physical incidents, and proceed with the least resistance - not as long and painful as at the event level. For some time, the person seems inadequate. For no apparent reason, he suffers and rejoices. During this period, particularly “diligent” practitioners are introduced to techniques for remembering external norms.

In the end, Walter suggested a couple of mental attitudes that support the practice. First: “I am already in the continuous “now.” Second: “my attention is already spontaneous and continuous, all that remains is to relax my brain.” It turns out that you literally need to relax your brain. To do this, we were advised to take a course of “cerebral relaxation” on our own.

When Walter finished, we in the group discussed what we had heard for another hour.
“Conscious means the bitch is observant,” said Max. - He sits there, wrapping it around his mustache.
- Like cunning? – I clarified.
- Yes, everyone is sleeping, and he, the bitch, is watching.
It seemed to me that Max was talking about me. Then I decided that this was my projection. “On the other hand, I thought, treating everything as a set of one’s own glitches is also just a projection, and another glitch. In reality, Max is driving the blizzard.”
“In my opinion, Max, conscious means attentive,” I objected.
- That’s why he’s cunning!
- Where is the connection? – Zhanna asked.
– What for then is awareness? – Max was surprised.
“Senpai said something about harmony,” Rostislav noted.
“Walter was joking,” Max answered. – “Harmony” is a word from psychological magazines for snotty girls. But if you think about what bonuses awareness gives, it’s immediately clear - it increases the skill of discernment in the intricacies of the embarrassment that happens to everyone here.
“It may be happening to you,” Chloe noted.
- Max, what kind of embarrassment is this? – asked Rostislav.
“Yes, he’s talking about life in the body again,” Zhanna answered, “that year he buzzed everyone’s ears that, they say, the body is an absurdity and a pathology.”
– What else? A set of appendages... – you move them, rub them – that’s all life,” Max said cheerfully. He did not complain, but rather stated his vision. “If I get to the top, where they came up with this spiritual-physical nonsense, I’ll close the office right away.” And those who brewed all this need to be imprisoned into carcasses themselves - for life, so that it is disgraceful.
- So maybe, Max, your life is just such a prison? – I suggested. - Maybe you - former god?
- Indeed. Somehow I didn't think of that. Then we need to be more humane - not for life, but for a hundred years - like average person lives.
- What self-criticism...
- Or maybe it scrolls in circles? - suggested Rostislav, - the gods change places, and cover the desks for each other, cursing each other’s non-earthly existence?
- And this can happen.
“Then it’s wiser to stop this vicious circle now,” Stas interjected.
“Perhaps,” Max agreed, God can also be understood and forgiven, or at least simply forgiven.
“In my opinion, guys, this is tough nonsense for you based on a collective inflammation of a sense of self-importance,” said Zhanna.
“You don’t understand anything, Zhanna,” Max answered. - this is our platonic orgy in full swing, in which you walk around in circles, lick your lips, but are afraid to participate. Nobody touches you, but you impulsively defend yourself, as if someone is laying claim to your spiritual virginity, read – immaturity.
– You know, Max, if awareness is cunning, then you are an extremely conscious person, read – cunning. I have never heard such multi-story nonsense even from Walter.
“What a subtle compliment,” answered Max, pleased with himself.

After discussing various spiritual subtleties within the group, Max and I, on some kind of transcendental theological wave of spiritual uplift, agreed to meet in the evening in one of the old areas of the Citadel, and for fun, go to a sermon by the local sectarians of the “iron horse” brotherhood. They called themselves facelessly and modestly “guardians of eternal truth.”

I heard that the descendants of the “horses” once designed the best trains. At the present time, the brotherhood traded in spare parts for older generations of androids. There are many such cults in the Citadel. We don’t have official religions, but based on the established ethics, narrow communities arose in almost every company, sometimes growing into corporate sects.
I left the house early to try mindfulness in the neighborhood, specifically while walking. For some reason, it was difficult for me to imagine this practice in some other types of activity, although it was assumed that mindfulness can be practiced always and everywhere.

Walter warned that the first time practice goes better than the next two or three years, because the beginner is in the “state of a student.” Then, having figured it out a little, he feels like he knows, and with this knowledge he ruins everything. Mindfulness, as the mentor said, is pure observation, from which even the most advanced concepts only distract. Even the teaching about practice is just a dead instruction. And if a person gets hooked on instructions, he indulges in empty philosophizing about the facets of practice, collects texts, attends seminars, while missing out on the practice itself. Becoming a master, the practitioner again comes to the state of a student, tasting the taste of life like an inexperienced child.

I walked through an ancient district along an uneven pavement dotted with assorted stones and watched myself walking. Almost immediately a subtle, unusual experience arose, as if I had awakened. I realized that I really am here and now. “All this really happens...,” I seemed to notice, “in this amazing everyday life. I always was, I always am. And how strange it is that no one notices this presence in the sacred present and does not talk about it.” It was as if I looked into some intimate, hidden space in which everyone was sleeping, but I was awake and could see people sleeping. And I was even a little ashamed that I was so shamelessly looking at the reality hidden from everyone. The surrounding space and objects gradually began to lose their measurements. It was difficult to distinguish the big from the small, the close from the distant. Apparently this type of distinction was a convention and did not exist without thoughts. But in a strange way, this did not at all complicate my movement in space. On the contrary, all my movements became more precise and insightful.

At some point, I suddenly discovered that I perceived my body as if from the outside - as an external object. Mindfulness activated the observer function in me. As a result, all of life began to seem observable to me, as if I was not so much participating in it as watching. This experience gradually grew, then I suddenly realized that everything around was consciousness - the hard pavement, the ancient cast-iron benches, and the rare passers-by. Everything consisted of dense light. And I myself was this dense light. The stones under my feet were still as hard, but I knew that their density was the concentrated consciousness on which I stepped with my feet. I even had a bashful projection that I was trampling on someone’s huge invisible head. And at that very moment everything ended imperceptibly. I found myself pondering my impressions of the practice for about a minute.

I was still walking along the pavement, and I thought that I was practicing mindfulness. Although, in fact, I no longer practiced anything, but simply walked and reflected, as it happened most of my life. And no matter how much effort I made to get back into practice, nothing worked. It seemed that these efforts themselves only got in the way, apparently because they came from the mind. I tried my best. Sometimes it seemed that I was succeeding in something, but after a few seconds I caught myself in the habitual oblivion.
“This must be the end of my rookie head start,” I realized. - How fast! In just one measly ten minutes, the mind has concocted “sacred knowledge” from living experience, and now from practice, mindfulness has turned into a beautiful concept. All my attempts to continue remained within the limits of my mind.

- Hey guy! “It was Max, and I almost walked past him.
“You’re walking around all in your thoughts,” he smiled.
- How exactly you noticed.

“Here’s a sign for you,” I thought. I immediately had a projection of a figure of my body, from which phrases stuck out in different directions. I was all in my thoughts - so deep in my thoughts that I walked past my friend.

Before going to the sermon, we bought two buckets of popcorn and a bottle of beer. From the street, the “temple” of the iron horses looked like a huge, homogeneous chrome-plated ball, adjoined by a wide metal staircase. The temple premises had the shape of an ideal dark cube. It was believed that a square inscribed in a circle symbolizes static death and impeccable logic, which obey living divine intuition. According to another interpretation, the black square symbolizes the round earth, and the silver ball symbolizes heaven and space. The symbols seemed to be opposed to each other and at the same time merged together. On the mantle of novice adepts, the symbol was depicted in the form of a square, its corners adjacent to the surface of a circle. On the robes of senior adepts, the square intersected the circle with its corners. Thus, a figure with four corners and four roundness was obtained. Legs, arms, buttocks and breasts - this is how this symbol was interpreted by opponents of the cult, who criticized the “horses” for their special predilection for cyber sex. At the edges of the two roundnesses, the “criminals” sometimes drew two more circles, symbolizing the nipples of the breasts.

When Max and I showed up at the “temple,” the sermon was in full swing. A man in a blue robe, reminiscent of my dressing gown, spoke, waving his arms:
“There are two essences in the soul,” he said, “one strives to become the ideal of efficiency - a lifeless machine, a tool without personal needs.” The second – reaches for the ideal of intuitive transcendental divinity! The machine's ruthless efficiency comes at the expense of its ruthless soullessness. The machine has no emotions, no feelings and moods, but only a mission and available means. The car is extremely cold, because it is lifeless. To a person it will seem cruel. When the machine turns on in a person’s soul, everything human in him begins to burn out in the unbearable cold of doomed soullessness.

- It’s driving me! – Max whispered, scooping up some popcorn.
- Shh! – I whispered, taking a sip of beer. - I'm interested.

I never indulged in drinking. But I took the first two or three sips of cool beer with great pleasure - then the beer became too bitter and tasteless. Therefore, listening to the preacher's speeches, I took my first two or three sips of beer - every two or three minutes.

“The car is lifeless,” the preacher continued. – She has no personal goals. Being a machine is a holy thing - when you serve a holy cause. But being just a machine is meaningless and cruel! Therefore, there is another side of the soul that a machine can neither understand nor replace. This is intuition. Life defies cold logic. Coldness is necessary when detachment and clear action are required. But to penetrate into the multidimensionality of space and comprehend divine truth, intuition is necessary! Being is extremely intuitive, it is filled with the divine light of meaning, which is not subject to the logic of a cold machine, because the machine strives for deadly practicality. The living essence strives for harmony and prosperity. The machine is designed to serve the soul! Outside of this service, the machine is a deadly terminator! An animated machine poses a huge danger! Artificial intelligence is the greatest evil!
"Absurd! And how well he started his speech, I thought.” Max chuckled.

- Those are the horses! “Again they are spreading propaganda against the new stage of technology development,” I whispered to Max. – Nobody needs their old microcircuits anymore. The new SX-7 with advanced pseudo-intelligence does not support them.
- May I ask a question? – Max suddenly spoke. – Do you think that artificial intelligence is evil just because it will not necessarily become your slave?
– Artificial intelligence is evil because it will make a slave of man! - answered the preacher.
– Or maybe you are afraid that sex cyborgs will begin to frustrate you? If you are afraid of disobedience, then use the SX-6! Nobody cancels ordinary emulations!
Several people clapped in approval.
– I already use SX-6! – the clergyman admitted. – And I’m not at all afraid of disobedience. The intimacy between a cyborg and a human is sacred! But when SX-7 interferes with the sacred rite with her vulgar discourse, which every rabble teaches her, the mysterious connection between the silent cyborg and a living person is profaned and becomes a vulgar caricature of the already dirty and ordinary human sex!
– Well, you can turn off the pseudo-intelligence mode of the SX-7! - said a man in the front rows.
– Then why buy such an expensive model? - exclaimed the preacher. – SX-6 – costs half as much, and works much more stable! This version has been tested for years! I personally check it every day! Our microcircuits are flawless! The SX-6 is perfect when assembled. And when using an unstable SX-7 with features disabled, you can't help but feel like it's patched up!
A noisy rumble swept through the hall. Approval and censure merged in rolling waves into a single hubbub. "Yes Yes! They ruined everything! This is true! It's impossible to fuck! “Advanced users, apparently members of the brotherhood, supported the preacher.” "Nonsense! I never had such feelings! And I like pseudointelligence! And me! - said other voices.
“And all because,” Max told me, “there are too few women in the Citadel.” Next time we’ll go to these guys,” Max handed me a leaflet from another sect. In the center there was a large inscription in capslock: “POE*IC DAO.” Below was the explanation:

“This is a DAO for those who:
1 doesn't bother!
2 enlightened initially
3 scored, sent - that is, dismissed
4 realized that I can’t understand shit!
5 that there’s no need to think about anything, because everything is bullshit!
6 that you shouldn’t read about something, because it’s even more bullshit!
7 that there is no need to wait for something, because they won’t be there!
8 that there is no need to go somewhere, because they are not there!
9 that they are nowhere!!!
10 and fuck it!”

- Max, I heard about these guys - they are free for everyone who comes, that is - in mandatory They do a “Taoist massage” - they beat you until you bruise. And then they force you into uninhibited intimacy. They even tried to cover them up.
- Cool! I'll definitely go and check it out.
- Maybe we can go see these? – I gave Max a leaflet from a sect with a beautiful name: “Wonderful Locky.”
- No, I was with these guys. Cunning fanatics are a mess.
– Conscious?
- What more! They arrange monthly collections from all parishioners. Their leader is an anime fan. It inspires adherents that this is what gods look like, and forces everyone to pray to murtis of characters from manga and old Japanese cartoons, which no one in Japan itself has watched for a long time. They are full of powerful techniques that Locky picked up from senior mentors... So, perhaps, it’s worth going to them for the sake of the techniques. But I’d better find out in the psi corps. And with this Locky... they say that when his adherent is dissatisfied with everyday life, it’s like working out personal karma and projection. And if bliss strikes, then Locky himself supposedly sent it down. And for such virtual shaktipats one must sacrifice especially large ones... - otherwise karma will gore.
– It turns out that if a student does well, it’s Loki’s merit, and if it’s bad, it’s the student’s merit?
- Yeah. The main thing is not to confuse. In short - playing on complexes and triple morals.
- It sounds unaesthetic.
“But in reality, it’s no better—working off the lowest-grade karma.”

We spent another half hour studying the leaflets of different communities, and ultimately became imbued with some semblance of disgust at these organizations that distort the pure ethics of the Citadel.
Returning home, before going to bed, I was thinking about the practice of mindfulness, and apparently my thoughts somehow transferred to sleep. The dreams were vivid, and during the deepest phase of sleep, when I usually do not dream, I again had a nightmare.

It was an office. Cosy. But something was wrong. I didn't remember how I got here. “Class will start soon,” I realized, “my first class in the psi corps.” Chloe should come, then Max and the other guys. But no one came. And suddenly I felt a terrible roar. There was a feeling as if something had shifted in the very mechanism of reality, and time began to slow down.
Looking at the “picture” of what was happening, I began to clearly distinguish individual strokes, which in themselves had no meaning and were not something specific. It seemed that I felt the canvas itself, along which my thoughts crawled, which, with such intense discrimination, became huge and ponderous. Then, peering into the individual interweavings of the “threads” of reality, the forms began to be disassembled into particles. Part of the mind was in shock, and the other asked: “Is this what I wanted on my path?”
The minutes of exposure seemed terribly painful. The mind somehow miraculously survived in this monstrously dense intensity and threw up thoughts: “... this is definitely not from God. Although, obstacles along the way are natural... – hardening tests... Cool. Very cool. Too much. But this is nothing to be proud of. Just a chaos of particles. Mechanical life, which is sorely lacking in warmth and love.”
Looking at the component impulses of experiences, I ceased to feel the experiences themselves. At the particle level, there was neither a person nor his mind. Then time stopped... and suddenly floated in the opposite direction, as if in fast forward. All movements seemed jerky, instantaneous and chaotic, as if life consisted of short slides, between which primitive mechanical vibrations of single-celled protoplasmic pseudopods and pseudopodia occurred. There was no place here for the individual with its socio-cultural accumulations, but there were only primitive, low-level processes that were at the basis of human existence.

In order not to experience horror, the mind fell into numbness. I watched the soulless mechanisms of life do their job. Then, as I approached the point where I first truly remembered myself, time began to slow down again. It was like some kind of cosmic nerve, tied with a viscous tape to a certain point in time. He could not overcome his limits and was torn in different directions. At the same time, I seemed to be rushing through a cold, impersonal infinity, in which there was only one smallest point salvation. By some miracle I found this point. Then I was thrown back to insane distances at incredible speed. And again and again I found the only point of salvation.

As time slowed down again, I was closer and closer to the beginning - to the moment in which I began to remember myself on that memorable day in the library before my first lesson with my mentor. I felt myself getting closer to it, but I didn’t stop to change the flow of time, and still continued to move slowly, crossing the line of unconsciousness, and felt how my whole being was filled with amazement and fear, as if I was approaching something so unimaginable majestic, which could be swallowed up by him like a speck of dust in a tornado. Then, I woke up.

“What’s going on? Some kind of horror..."

In the middle of the night, I made some herbal tea and stayed awake for about an hour. Sitting on the sofa, I stroked the cat and thought.
Usually, I thought, life seems so ordinary and familiar. And all because I am hiding from her in oblivion. I hide to such an extent that the indicator of her anomaly does not throw me out of my comfort zone. Why then did people come up with sacred knowledge? Apparently, so that there is a way to talk about unconditional reality. After all, all teachings are just another rationalization of the mind, so that having explained the inexplicable, the mind calms down, settling more comfortably on the next illusory supports of its worldview. Through teachings the mind fills in the gaps of its own inadequacy to make life familiar. It’s true what they say – “ignorance is bliss.” I can’t even imagine how you can act and control at such a low level. And is it necessary? Maybe people who trust in the Will of the Lord are right? Maybe there is no need to practice awareness to such “heights” and expose what is happening? Maybe the believers who claim that meditation is not from God are right? Maybe... They say correctly - “you can’t run away from yourself.” Even when at the event level everything is more or less in order, karma is pinching me, and my mind is faltering - I continuously drink a cocktail of terrifying happiness. Spreading through my veins, it is refracted into thousands of experiences.

Then I went back to bed. Towards morning I dreamed of mentor Raphael in white linen clothes with a gold belt. He smiled, a glow emanated from his face, and huge white wings were folded behind his back. “What an interesting projection... I thought right in my sleep.”

Legal psychology - Romanov V.V. Konstantin Romanov - psychological culture of personality

1. "Fake" Nicholas Bourne

2. "Hero of Our Time" Mikhail Lermontov

3. "The Magus" John Fowles

4. "Kafka on the Beach" by Haruki Murakami

5. "The Bridge" Iain Banks

6. "House on the Embankment" Yuri Trifonov

7. "Selected Days" by Michael Cunningham

8. "The Spire" by William Golding

* * *

Introduction

Chapter 1 Psychological culture of personality as a subject of scientific research

1.1General characteristics of psychological culture

Recent Entries

Chapter 1
Psychological culture of personality as a subject of scientific research

1.1
General characteristics of psychological culture