Психология личностей отношений

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Такое явление опасно тем, что оно не позволяет человеку морально вырасти в Личность. Человек — инфант представляет себе окружающий мир​. Авторы обращаются к области психологического изучения отношений личности, развивая новый подход к исследованию отношения к Другому в. Психология отношений и любви. K likes. Magazine.

Такое явление опасно тем, что оно не позволяет человеку морально вырасти в Личность. Человек — инфант представляет себе окружающий мир​. Психология Личности, Yekaterinburg. 3 likes. Business Центр психологии личности и отношений Психология Личности shared a link. May 20 ·. Авторы обращаются к области психологического изучения отношений личности, развивая новый подход к исследованию отношения к Другому в.

Психология отношений и ценностей личности. Type: Elective course. Area of studies: Психология. Delivered at: Department of Psychology of. Такое явление опасно тем, что оно не позволяет человеку морально вырасти в Личность. Человек — инфант представляет себе окружающий мир​. Book. Психология личности и межличностных отношений. М.: Юрайт, Нартова-Бочавер С. К. Research target: Psychology. Priority areas.






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The distractive effects on attentional психология performance in different paradigms are analyzed in this paper. I demonstrate how distractors may отношений affect interference effectpositively психология effect or neutrally null effect.

Distractor ьтношений described личностец literature are classified in отношений with their hypothetical source. The психология rule of the theory is also introduced. Личностей contains the formal prediction of the particular distractor effect, based on entropy and redundancy measures личностей the mathematical theory of communication Shannon, Single- vs dual-process frameworks лисностей considered for hypothetical психология which underpin the distractor психология.

Distractor profiles DPs are also introduced for личностей formalization and simple visualization of experimental data concerning the психология effects. Typical shapes of DPs and their interpretations are discussed with examples from three frequently cited experiments. Finally, the личгостей introduces hierarchical личностей that states the level-fashion modulating личностей between distractor effects of different classes. Perrudet-Badoux, G. Mendelsohn, J. Chiche, previously adapted for Russian by M.

A statistical analysis личностей the scale's reliability is performed. Trends in dynamics of subjective well-being are indentified on the basis the correlations analysis личностей the condbtbions of adaptation and its отношений rate, and potential mechanisms for developing subjective well-being among student migrants living in student hostels are described. Particular attention is paid to commuting as a factor of adaptation. RU Психооогия Search. Advanced search. Отношений University. RU EN.

Higher School отношений Economics. Priority areas business informatics economics engineering science humanitarian IT and mathematics law management mathematics sociology state and public administration.

Психологиы officials and the police are perceived as antiheroes, parents are more likely отношений be seen as positive characters, while classmates and отношений fall отношений псиология 'it's complicated' category. Scholars Provide Monkeys with a Virtual Hand. Researchers from Duke University and HSE University have succeeded in creating artificial tactile perception in monkeys through direct brain stimulation.

This breakthrough can be used to create upper-limb neuroprostheses, capable of delivering a tactile sensation. After conducting nationwide university психология as part of the Digital Лчностей in the Russian Federation Programme, the Russian Ministry of Education and Science has selected a number отошений Russian universities to психология new international research centres and develop digital university models.

Research target: Psychology. Priority areas: humanitarian. Language: Russian. Ukolova E. We отношений a questionnaire with the intention of measuring existential fulfillment личностей interpersonal relationships.

Elena B. The goal of the current study is to justify the significance психология such research in current socio-cultural and scientific context. Dobrohotov A. Basic Research Programme, Utochkin I. WP BRP. The effect of phonological ability on math is modulated by socioeconomic status in elementary school.

Kuzmina Y. Личностей "biconditional", "contingent", "sentence". Schang F. Key Terms психология Logic. ISBN Bloomsberry Academic, A definition of личносоей logical concepts: "biconditional", "contingent", and "sentence".

HSE University. RU EN. Higher School of Economics. Priority areas business informatics economics engineering science humanitarian IT and mathematics law management mathematics sociology state and public administration. Government officials and the police are perceived as antiheroes, parents are more likely to be seen as positive characters, while classmates and teachers fall under the 'it's complicated' category. Scholars Provide Monkeys with a Virtual Hand.

Researchers from Duke University and HSE University have succeeded in creating artificial tactile perception in monkeys through direct brain stimulation.

This breakthrough can be used to create upper-limb neuroprostheses, capable of delivering a tactile sensation. After conducting nationwide university competitions as part of the Digital Economy in the Russian Federation Programme, the Russian Ministry of Education and Science has selected a number of Russian universities to launch new international research centres and develop digital university models. Research target: Psychology.

Priority areas: humanitarian. Language: Russian. Ukolova E. We developed a questionnaire with the intention of measuring existential fulfillment in interpersonal relationships.

Elena B. The goal of the current study is to justify the significance of such research in current socio-cultural and scientific context. Dobrohotov A.

Basic Research Programme, Utochkin I. WP BRP. The effect of phonological ability on math is modulated by socioeconomic status in elementary school.

Kuzmina Y. Entries: "biconditional", "contingent", "sentence". Schang F. And these values of a statement are determined by different forms of relating to the reality, to the other speaking subject. By involving the Other-Conversation Partner in a verbal dialogue based on. Starovoytenko, Thus, the I becomes a "dialogical Self" Hermans, He or she motivates the I to the next statement; influences its intention, goal and content; sets the emphasis of meaning; provokes the emotional and verbal expression of the I; expects clarity and transparency of the statement from the I; expects mental novelty expressed by the I; motivates the I to speak about an intention to act; understands, interprets, construes, and amplifies the I's statement; values highly or devaluates, accepts or denies, opposes or supports, resists the statement or shares it, criticizes or agrees with it; masters the I statement as a model of future action; answers inviting the I to joint action; reflects on the effects of mutual statements in their influence on each other.

On the intersection of multidimensional dialogical intentions of the I and the Conversation Partner, each achieves an experience of the fullness of their co-existence.

The I-Other relationship in the shape of a verbal dialogue I-Con-versation Partner comprises a "unit" of intersubjective interactions, which can lead to existence and wide social. In other terms, this "unit" is responsible for the effective social positioning of a person. A Multiplicity of Conversation Partners is a reality of individual existence that strives to be fulfilled in connections of a personality with other people, it is the world of his or her reflection and realization of the maximum of existential opportunities.

The world of a personality's Conversation Partners is "inhabited" by externally perceived people, as well as imagined, thought, desired, created, reflectively constructed, intuitively understood others. We can attribute to the "internal" conversation partners not only the other-than-me, but also I-as-others, for example, I as a Child, I as a Parent, and I as an Adult, as presented by transactional analysis. In our exploration of verbal relationship I-Other we concentrated on the distinction and synthesis of the "hypostases" of Conversation Partners, based on the ideas found in the works by M.

Sartre, M. Buber, O. Mandelstam, and among contemporary writers - in the works by V. The revealed "hypostases" should, in our opinion, indicate a possible completeness of the fulfillment of the relationship of the I to the Other in its external practical, imaginary, ideal, reflective and intimately deep aspects.

Bakhtin: a dialogue is a primary truly human quality, the essence of an individual's consciousness. To have a dialogue, internal or external, one requires meaningful contents, because it is the contents that are the axis or core of a dialogue. A personality's need to relate "to" and its striving to acquire a conversation partner are realized in a dialogue rich in content.

During communication with a conversation partner a person is ready for active attention from them, for receiving a response, he or she is always expecting something "for themselves": it can be a positive or negative verbal evaluation, agreement or denial, execution or rebellion Bakhtin, A dialogue is necessarily merged with a monologue, which puts into practice one's relationship to oneself, where the speaker is "one's own conversation partner".

A monologue and a dialogue are united by the relatedness of a personality to the Other. Notably, the I does not address the Other because of its ability to address oneself, but the I addresses itself due to the skill of addressing the Other, meaning that there is a transition from a dialogue to a monologue. A monologue is a subtype of a dialogue. A dialogue with the Other and with oneself has differences and equivalence, defining the singular features of the Other and the I as significant conversation partners of a personality.

The essence of dialogues and dialog-ical consciousness is revealed in its depth in the novels by F. Dostoevsky Bakhtin, The consciousness of. The protagonist of "Notes from the Underground" experiences a conflict between the desire for solitude and for inclusion in society.

Entering a circle of other people he becomes directly "infected" by their thoughts about him. Now his consciousness no longer exists on its own, but rushes into a dialogue between the I and himself represented in the Other.

The protagonist tries to anticipate what is thought of him based on seemingly "their" opinions addressing the Other-in-him. The voices that he hears inside are not passive subjective images of the Other in the personality's consciousness, but representations of real people that are separate, tangible, and possess the ability to be "internal conversation partners". The dialogue is held in the inner world of the personality with a person, who is actually absent, "imaginary", usually with the voice of this person, who even in this situation is independent from the personality.

A dialogue with an imaginary conversation partner and a dialogue with a real one are hard to distinguish, and Dostoevsky is trying to show the contradictions in a particular personality, which unfold in the images of two different people who are in involved in the open and hidden conversation and interaction.

There are inner and outer dialogues of Raskolnikov with Svidrigailov and of Karamazov with the devil, with Smerdyakov. Dostoevsky's characters constantly hold dialogues within themselves with real people imagining them as if they were standing in front of them.

The characters and their conver-. The thoughts of M. Bakhtin concentrate on real and imaginary conversation partners, as well as on the I as one's own conversation partner. Heidegger: a person has an existential relationship to the world, which he or she founds for themselves. An individual is present in the world not separately from the being-in-the-world, as though having "desired" at some point of time to come into relationship with the world.

On the contrary, "coming into a relationship" is possible because his presence already is "being-in-the-world". Due to this quality of already-being-present in the world an individual can meet the Other being-in-their-world Heidegger, , The Other's presence is co-being as a joint existence, and it is essentially necessary for the individual.

It can be experienced when the Other is physically absent or not perceived. Co-being of the individual and the Other is a mutual caring, which leads to contact, communication, dialogue, as opposed to indifference and loneliness as a fault-iness of being among others. In this co-being an individual can live a genuine or non-genuine existence. To possess the genuineness of existence means to be oneself, to correspond to oneself, "as I am", to connect with oneself not alienating into the Other.

On the contrary, in a non-genuine existence the I exists in an interaction as the Other "losing its own face" in favor of the Other, it becomes impersonal entrusting the Other with its being. At the same time, genuineness and non-genuineness are inseparable. Genuineness is awareness, understanding of one's own being with the freedom of choice between the two modi as possibilities for the I in a dialogue. Non-genuineness appears when the I dissolves in a dialogue, co-being, which represents abandoning of free choice Borisov, A person in connection to the Other in being always experiences a conflict between being oneself and impersonality.

When the Other appears in the field of the I, which is a primary experience of encounter, it is not a collision with the "alien" but rather with a different dimension of Dasein, which takes the shape of convergence of one's own and other possibilities of being. An encounter, as well as solitude, absence of the Other, presents itself as a necessary moment of communication, co-being.

The Other, appearing in the I's being can take upon himself or herself the responsibility for them. The I entrusts itself to them as to a guide, who passes his or her experience of being.

Exchange of possibilities in a dialogue happens on two dimensions: communicative and hermeneutical. A dialogue as an exchange of statements and texts is carried out between the I and the Other who are present at the same time, and it is also included in the context of history, past and future events. The being of I in conversations and talks is raised by the guide to a "historical level" placing it in the global Being-in-the-world. The theme of "Conversation Partner" transpires in the teaching of Heidegger as an idea of the "Other", real and ideal, who directs the I.

Sartre: one of the modalities of the vital presence of the Other in relationship to the I is his or her objectness. It is this experience, which is acquired through interaction with the Other, through a subject-object type relationship, which gives a personality a feeling of the external Other. But just the objectness is not enough to state that the Other is real and not imaginary for the I's mind.

The unfolding of the life space around the Other is crucial. This way, in the absence of the Other, the space piles up around the I that acts in this case as the center, which turns the scattered space into a united picture.

But when the Other appears in the existential field of the I, maybe even not directed towards the I, but perceived by a personality as the Other, the world begins to structure itself around the "intruder". The appearance of the Other as a concrete and real person means for the I to introduce an element of decay into their own universe and a shift of this universe to a new center. Nevertheless, although the space around the I shifts to the Other, he or she remains an object, even if it is a priority for that moment.

The Other becomes a subject only when he or she turns their gaze to the I. In this case the I becomes an object and the Other acts as a subject. But to be seen by the Other is an important condition for seeing the Other. The subject cannot see another personality the same way they see the sky or grass, they challenge it to look in response.

The I directs its look to the Other, which makes it in turn a subject. When both participants. It is important that the Other's gaze directed towards the I turns it from the subject into the object of the world with space-time characteristics different from the ones perceived in the I-for-me.

The being of the I for the Other is not a free choice of the I. The Other determines its being as something unknown to the I not only "structuring" its external space, but also filling it with his or her own meanings and ideas, of which the I does not suspect. We suppose that their opening "in the Other" and finding them "in oneself" means for the I a transformation of the Other's look into "speaking" and "understood", and the Other himself or herself into a conversation partner.

The Other is always playing an active part, whether it is he or she "for the I" or I "for them"; it is the Other who opens me in my own I. The I is the one playing the part of the subject and possessing the right to speak to the Other and about the Other, to evaluate the Other-for-me. The I enters in a dialogue with the Other-subject driven on the one hand by the need to protect itself from objectivation by the Other, and on the other hand, by the desire to comprehend his or her secret subject-ness, which acts from the depth or their inner world addressing him or her in perception and imagination.

In Sartre's conception the idea of a "Conversation Partner" arises from his thoughts on the Other-subject-object and the I-object-subject in a dialogue, on the unseen being of the Other-in-I, comprehensible through secret address to him or her, and on the need for the.

Buber: the I does not exist without the Other and can say nothing about itself without looking at the Other as a sort of living mirror. The Other in relationship with the I should become especially close allowing it to be addressed as "Thou". It is this relationship between the I and Thou that creates them as participants in a dialogue or as conversation partners. Any object in the world can be the "Other", "Thou", "Conversation Partner" in a relationship with the I, but the true "Thou" addressing the I from a subjective position can only be another person.

A person who is a conversation partner plays a great role in the I's self-perception, in the way it is represented for itself, in the ability to speak with oneself Buber, , The I-Thou relationship is mutual: both participants of the dialogue are equally engaged in it.

The relationship of the I with its conversation partner always unfolds in the present and is relatively free from the contexts of time, space and causality. When Thou is directed towards the I, it cannot assume a passive position, it is always interested, always touched and engaged by the conversation partner that is reflected in the I and brings into the I his or her meanings.

In the beginning a personality may not hear the "calling" of the conversation partner, but suddenly, at some point of time, its ear or imagination detect a sound, a voice, signs of a calling conversation partner, and a conversation starts, attention and mind are "turned", a relationship to the Other is there.

His idea that is especially important is that of the other person-conversation partner as a "Thou" that allows the transfer of the dialogue into the imaginary plane, where the Other becomes an independent active source able to initiate dialogue. Mandelstam: a conversation partner that is not close physically can be the only close one, as it is for a poet whose verse in not directed at anyone in particular presently close in physical space. On the contrary, it is addressed to that mental entity that will read it, and it does not matter if it happens soon or in dozens or hundreds of years.

The reader is the furthest and closest conversation partner who is going to receive the message, which is addressed to no one and at the same time only to him or her. It is the "Providential Conversation Partner", secret and ideal at the same time, it is the Other-in-Culture, the only one who will understand the author. In a conversation with a known, physically close partner a person knows in advance how the other would react to something they say, and cannot experience his or her feelings, because this person imagines them in advance.

In a dialogue with a secret, remote partner a desire arises to say something that would have been impossible to say to no Other in a meeting. The greatest resource lies in this unpredictability and lack of knowledge about the conversation partner. By trying to interest, surprise or be significant for such a partner, a person gains new knowledge.

It is revealed to them what can be seen in the I only through the perspective of one's distant life in others-in-culture Mandelstam, In his "On the interlocutor" Mandelstam described a beautiful hypostasis of the Conversation Partner — the Other, that is secret, exists in imagination, is ideal for an artist, and is possible in the future as a reality.

In the current scientific context the ideas about the "Conversation Partner" are extended by the concept of the reflected subjectness by V. Petrovs-ky, which emphasizes the active presence of the Other in a personality's being, a being of the Other in the I, a continuity of one person in another, a different being of a personality in a personality Petrovsky, , Developing the thought about the reflexivity of the Other-subject in the I the author speaks of the experience and reflection of the Other's presence in a situation significant for the I, his or her ability to act, to introduce his or her meanings, to create changes in the I.

The reflected Other plays an active role in the transformation of a situation experienced by the I, he or she invisibly affects views, decisions and actions of the I not leaving the I indifferent, but prompting them to a reciprocal activity. Reflected subjectness as a form of unity of the I and the Other has a developmental meaning for the I in the aspect of the fulfillment of one's own subjective potential.

The Other as a possessor of the quality of reflected subjectness appears in the life and mind of a personality in several forms.

Firstly, as a real Other whose presence in the real experience of a personality influences it in unconscious and reflective ways. Secondly, as. Thirdly, as a converted Other subjectively merged with the I that as a result is experiencing a multiplication or reduction of its own possibilities, the Other that has created conditions for the I to turn to itself as essentially renewed. In the works by Petrovsky the problem of the "Conversation Partner" manifests in the aspect of vital transitions of the Other's influences from a real to an ideal and reflective plane.

These transitions can be seen in the evolution of external-verbal, internal-verbal, and auto-verbal I-Other dialogues. A hermeneutical search for ideas of the Conversation Partner allowed us to discern its "hypostases" that exist in the spaces of perception, action, imagination, thought, intuition, desires and feelings. Partner" that can exist for oneself as a different I, as an I incarnated in the Other, or as an Alien other-in-me or a Double, that, according to D.

Likha-chev, sometimes holds the I "in fatal embrace", and "the words of a Double intertwine with the words and thoughts of its victim" Likhachev, In other words, these constitute social and existential effects of having Conversation Partners. We conducted an empirical study to test this hypothesis. The empirical study has conducted by A. Derbeneva at the department of personality psychology in the National Research University "Higher School of Economics". Osin, D. Leontiev that contains a.

Rogers and R. Diamond with separate scales of social adaptivity and conformity Osnitskiy, ; Eysenck's Personality Inventory version A with a separate scale of extraversion-intraversion Psychological texts almanac, ; "Existence Scale" of A. Do you have indispensable conversation partners in your life? If so, could you tell who they are and what qualities they possess?

Such partners can be a real conversation partner, an ideal conversation partner, an imaginary conversation partner, a secret conversation partner whose existence I do not share with anyone , or I myself as my own conversation partner. Please, evaluate the degree of importance of the conversation partners you have in your life using the following scale:. Answer the following questions in relation to each of the three chosen conversation partners. Please, answer the questions as fully as you consider possible.

In what circumstances does it usually happen? The parameters used in the qualitative analysis were derived from the theoretical model of the dialogic I-Other relationship described above. These parameters do not cover all possible aspects of the model but highlight the most relevant to the current study features of the I-Other relationship. Qualitative categories were then quantified using the following rules: hypostases were assessed from 1 to 5 points, connections between the Conversation Partners - 0 to 10 points; activity of Conversation Partners - 0 to 2; comprehension of reflection - 1 to 3; general person's reflexivity was calculated as a sum of all these scores.

Statistical analysis of interconnections between Conversation Partners and social effectiveness and existential fulfillment of a person was conducted using SPSS Correlations between the subjective significance of Conversation Partners, fullness of Conversation Partners' description, connections between the Conversation Partners, comprehension of reflection of Conversation Partners and scores on social adaptation, submissiveness-dominating, loneliness-solitude, extraversion, and Existence Scale.

The interpretation of qualitative and quantitative data obtained in our empirical study of social and existential resources of Conversation Partner developed by a person in the context of dialogical I—Other relationships allows the following conclusions. A modern personality in its internal and external life spaces has a variety of "Conversation Partners" through which it gains experience of relationship with Others and oneself. There are statistically significant positive connections between the fullness of reflection of significant Conversation Partners by a personality and the subjective significance of the real Conversation Partner, the subjective significance of the ideal Conversation Partner, the subjective significance of the imaginary Conversation Partner, the subjective significance of.

There are positive connections between the subjective significance of the real Conversation Partner represented in reflection, and the subjective significance of the I as one's own Conversation Partner, fullness of reflection of significant Conversation Partners, social adaptivity, affiliation, extraversion, self-transcendence, and also negative connections with the tendency to isolation, alienation and general feeling of loneliness.

There are positive connections between the subjective significance of the ideal Conversation Partner and the subjective significance of the secret Conversation Partner, social adaptivi-ty, fullness of reflection of significant Conversation Partners, dominance in interaction with others and freedom.

There are positive connections between the subjective significance of the secret Conversation Partner and the social adaptivity, fullness of reflection of significant Conversation Partners, resourcefulness of solitude and positive loneliness.

There are no differences between extraverts and introverts in terms of prevalence of "internal" or "external" conversation partners. Different hypostases of Conversation Partners contain specific resources of social and existential development for the personality.

In particular, the real Conversation Partner has the resource of affiliation, the secret one — the resource of solitude for self-knowledge and creative activity of a personality.

The results of the theoretical and empirical study allow a general conclusion on the diversity of life spaces, subject-ness, interconnections and fullness of reflective representation of Conversation Partners holding a great potential for vital self-development and effective social positioning of a personality. Specifically, it develops one's social adaptivity, dominance in interaction with others, aspiration for freedom and self-transcendence. Among other components, subtle dynamics of social life and the existence of a person include the processes and the effects on one's dialogues with Conversation Partners.

Further studies of Conversation Partners may deal with an investigation of their specific influence on cognitive processes, professional activity, loving relationships, and ministering to others.

Problems of Dostoevsky's poetics. Estetika slovesnogo tvorchestva [The aesthetics of verbal creativity]. Moscow: Iskusstvo. Borisov, E. Dialog kak sud'ba. So-Bytie s Drugim v ekzistentsial'noi analitike M. Khaideggera [Dialogue as fate.

Co-being with the Other in the existential analytic by M. Brown, C. Monologue to dialogue.