Vygotsky’s Hamlet: the dialectic method and personality psychology
| Autor: | Larisa Bayanova |
|---|---|
| Jazyk: | angličtina |
| Rok vydání: | 2013 |
| Předmět: |
Dialectic
media_common.quotation_subject lcsh:BF1-990 Subject (philosophy) Identity (social science) dialectic method Object (philosophy) Existentialism Epistemology culture Power (social and political) lcsh:Psychology personality Law image of Hamlet Psychology (miscellaneous) Sociology Objectivity (science) normative situation Meaning of life media_common subject |
| Zdroj: | Psychology in Russia: State of Art, Vol 6, Iss 1, Pp 35-42 (2013) |
| ISSN: | 2074-6857 |
| Popis: | The topicality of L. S. Vygotsky's research in the sphere of psychology of art is connected to the methodological potential of his works, in which a special role belongs to his work on Hamlet. The historical context for the creation of art psychology by Vygotsky during twenty years of the last century has been associated with active philosophical discussion on the topic of the interaction between people and the world. The idea of the birth of personality and self-identity through resistance and creativity was the main line of the theoretical thought of those years; Frank (1971) called this line "the problem of the subject." The need for personal selfrealization through creativity was at the heart of Russian philosophy in the first third of the twentieth century, and, in my opinion, the spokesperson for that idea was the philosopher N. A. Berdyaev, who formulated the concept of the existential dialectic:Self-realization of the individual suggests resistance, requires struggle against the enslaving power of the world, against conformity with the world. Rejection of identity, disagreement with the dissolution in the surrounding world, may reduce the pain, and a person can easily go that way. Consent to slavery reduces pain, disagreement increases pain. (Berdyaev, 2000, p. 23)For Berdyaev, a person is born into resistance for the sake of creativity: "Personality is essentially rebellious and disobedient; it is resistance, a continuous creative act" (Berdyaev, 2000, p. 37). The dialectics of the personality's birth through art are shown in the works of the Russian philosopher and psychologist M. Rubinstein, who is, unfortunately, almost forgotten. One of my articles is devoted to his oeuvre (Bayanova, 2009).In the beginning the problem of the interaction between people and the world arose in Russian philosophy from the opposition of the subject and the object. The analysis of this opposition began in epistemology. "The human is in the world, or thrown into the world," wrote Berdyaev. "He stands before the world as before a mystery, requiring permission. The existence of a human depends on the world, and he dies in the world and because of the world" (Berdyaev,2000, p. 241) The object confronts the subject, but objectivity is in the subject, in the dominant purpose of the subject, in the existence of the object in the name of the subject. Berdyaev describes two views of the world: the cosmocentric view and the anthropocentric view. According to the cosmocentric view, people, as part of the world, located in space, experience the world, and at the limit of knowledge they turn to an object. According to the anthropocentric view, people are located not in space but in time, and they create while overcoming the limits of space.The problem of the interaction of people and the world, initiated by the historical context, acquired a dramatic character as a problem of personal survival within culture. This problem has been presented by the art theorist, literary critic, and philosopher M. M. Bakhtin. From the general issues of human existence in the culture, Bakhtin comes to the problem of human existence in the historical and cultural situation. For Bakhtin an individual being is a "life event." He understands "the world as an event (not as existence in its readiness)" (Bakhtin, 1979, p. 364).Rubinstein in On the Meaning of Life (1927) expresses the following thought: Each animal is what it is; only a person is initially nothing. What he may be, he has to make himself... and to make by his freedom. I can only be what I make from myself. At this height... new perspectives have been opened by themselves, and as a logical consequence the man-person stands before us as the main creative force, the creator of the essence of the world (Rubinstein, p. 72).Finding the essence of people in their involvement in the creation of culture, Rubenstein shows this fact as a turning point of cosmic significance. It opens up a new kind of freedom that is different from the natural one. … |
| Databáze: | OpenAIRE |
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