Wilhelm Wondt (1832 - 1920) is a German philosopher and psychologist, one of the founders of experimental psychology. In 1879, he organized the first laboratory of experimental psychology in the world in the world in the world, which became the most important international scientific center and a silent school of experimental psychology for researchers from many countries in Europe and America. However, the main cause of his life WUNDT considered the creation of the so-called `volkersychologie` -` Psychology of peoples`, the descriptive and historical psychology of higher mental processes, which is the analysis of the manifestations of the human spirit in the forms of culture (in language, religion, customs, myths). Announced tenmarus written by them The psychology of peoples` (1900-1920) had a huge impact on world science. The proposed book, first published in 1911, was conceived by the author as an introduction to the study of this work.
Wilhelm Wyandt
The preface of the author.
The first of the four articles connected to one whole collection is in a somewhat modified form released in 1886 the program in which I tried to give a report on the tasks of the psychology of the peoples developed by the plan sketched here. She was published in the fourth volume of the Philosophische Studien made by me and is reprinted in this collection with some additions and with the final department, which serves the transition to the following reports. The second and third articles are an extended processing of critical objections, of which one was printed in the Appendix to the Munich "Allgemeine Zeitung" for 1907, No. 40, the other shortly before the "Indogermanische Forschungen", Volume 28. Both works are aimed at taking Common psychological points of view issues affected in these objections, especially clarified in the third article dispute between the individualistic and collectivist theories of society. The fourth article, perhaps, can be called the apology of German psychology against such an excessive current in the theological circles of American-English pragmatism. All four articles, taken together, are intended to highlight the general attitude of the psychology of peoples to the historical sciences about the spirit by analyzing some problems of lingopication and the philosophy of religion, which are at the same time the main problems of the psychology of peoples.
V. WundT.
The preface of the translator.
In 1900, Wundt released the first part of its capital labor, Völkerpsychologie, - a two-volume language psychology. This work had a great influence on the lingules and aroused the whole literature on the criticism of the views of the Wandet or further their development. Such an outstanding linguist, as Professor F. Zelinsky, speaks in his critical essay of this work ("V. Wyandt and the psychology of the language", questions Phil. And psych., KN. 61 and 62), that in the face of Wundt is experimental, durable and rich Hope, the psychological system first went to meet linguistics. "When studying this work, the reader is penetrated with respect and respectfully and directly to the author: here, it is felt, the limit of human energy in the field of scientific work is achieved ... From the last Wundht, I have opened a new horizon of understanding linguistic phenomena." The main task of this wedding system of Wundt works is to pave the way to the creation of psychology of peoples serving the continuation and addition of individual psychology. The psychology of the peoples, as her Latsarus and Steintal understood, the justifications of this new scientific industry, does not withstand critics, since it serves as an uncompensated with the concept of "soul of the people" substance The doctrine of the nature of the soul. The famous Linguist Herman Paul rightly objected to Latsarus and Steinthal, saying that all mental processes are performed exclusively in the soul of individual. Neither "National Spirit" (Volksgeist or Volksseele) - the concept originated in the depths of romance - nor its elements have, therefore, concrete being. "Ensure so all abstractions"! But then the most psychology of peoples is destroyed. With the last conclusion of Wundt disagree. In his opinion, Hermann Paul himself left the herbartanism himself: the concept of the soul and he is inextricably linked with the idea of \u200b\u200bsome substantial unity, about a special substrate of mental phenomena. Since in the psychology of peoples there is no similar substrate, the "soul of the people" and is declared abstraction, myth. But for the empirical psychology of the soul - nothing but the direct relationship of psychological phenomena is directly. Only in such an empirical meaning and maybe the psychology of peoples to use the concept of "soul" and from this point of view the concept of "national spirit" has the same real value as the soul is individual. Consequently, only on the soil of Wundt actual, not a substantial understanding of the nature of the soul, it is possible to substantiate the psychology of peoples. Thanks to the teachings on the relevance of the soul, no one will now understand the "national spirit" like a subconscious soul or a supervad, in the sense of disembodied, regardless of the individuals of the essence.
Psychology of peoples should hug those mental phenomena that represent the products of joint existence and interaction of people. It cannot, therefore, capture those areas in which the prevailing influence of individuals, for example, literature. Excluding such areas, we find that the object of the psychology of the peoples will serve language, myths (with recent religion) and customs (with morality meetings). At the soil of such an understanding of the tasks of the psychology of the peoples of the Wandet, it was possible to combine the organic whole and articles in the composition of the proposed collection of the "problems of the psychology of peoples", despite the fact that they were written at different times and in different reasons. The first article defends the right of psychology of peoples to exist and finds out its tasks and methods. The second interprets about the ancient the most difficult problem of the occurrence of the language, Fuўsei or Jeўsei originated. The third article discusses the same alternative, spreading it to all areas of public life: whether spiritual culture comes in its primitive meetings, as well as the further evolution of its products, from the Unified Center, maybe even from a single individual, or it is due to a joint life mankind? This question is covered with the help of concrete, mainly again from the analysis of the learned examples. Finally, the latter article represents the apology of the psychology of the peoples against the pragmatism of James and the relatives of him in German theology. The psychology of peoples, in contrast to the individualism of the pragmatic philosophy of religion, is trying to rely on ethnology and a comparative study of religions, to find out the general conditions of those or other forms of faith and cult. Original and interesting to Wundt criticism of the "diversity of religious experience" Jems.
"The problems of the psychology of peoples" may, therefore, serve as an excellent introduction to the study of the difficult and committee of the Basic Labor of the Wandt on the psychology of the language, and give the reader the opportunity to first focus in difficult and controversial issues of the new and most interesting - due to communication with many other disciplines, especially linguistics - branches Psychology.
N. Samsonov
I. Tasks and methods of psychology of peoples.
1. The task of the psychology of peoples.
It is quite clear that new areas of knowledge or - if there is no new area in the strict sense of the word - new forms of scientific research must be born for some time for their existence; Until to a certain extent, it may be even useful: Thus, the newly emerging discipline receives the most powerful impetus to ensure its position to the acquisitions in the field of facts and more accurately understand its tasks by distinguishing with close to it areas of knowledge, and it dies too far Running claims and more accurately degrade the claims legitimate.
So, over the nineteenth century, we observed a comparable anatomy from zoology, lingowns from philology, anthropology from anatomic-physiological sciences and from ethnology. But these, already recognized at the present time, the area did not flow into the finished form everywhere. So, in the presentation of comparative anatomy, for the most part, the methods of the zoological system are still adhered. No matter how undoubtedly seems the object of study in linguistic, however, linguists are far from unanimous about his attitude towards other historical research facilities. Finally, anthropology has only recently recognized the natural history of a person's natural history and inextricably linked history of primitive man. In any case, all these areas of knowledge have a relatively secured property. If the opinions relative to their value and the tasks can still fluctuate, but it is already possible to doubt their right to exist and relative independence.
Federal Agency for Education of the Russian Federation
State educational institution
higher professional education
Belgorod State University
Department of the Second Foreign Language
Course work
topic: Psychology of the Peoples of Wilhelm Wyndt
Belgorod - 2010.
Introduction
In 1900, Wundt released the first part of his work - a two-volume language psychology. This work was greatly influenced by the lingules, which criticized the ideas of Wundt. Some linguists said that thanks to Wundt, the psychological system began to touch linguistics.
The main task of Labor V.Vundta is the creation of a system of psychology of peoples, which will continue and complement individual psychology. Latsusus and Steinal argued that the psychology of peoples does not withstand critics, because she is indivisible with the concept of the nature of the soul. And Linguist German Powl said that all mental processes occur only in the soul of each person.
Psychology of peoples includes mental phenomena representing products of joint existence and interaction of people. It cannot capture such areas as, for example, literature, as they affect the predominant influence of individuals. Consequently, the object of psychology of peoples is the language, myths and customs.
The psychology of peoples is trying to rely on ethnology and a comparative study of religions, find out the general conditions of those or other forms of faith and cult.
"Psychology of Peoples" can serve as an excellent introduction to the study of the basic work of the Wandt on the psychology of the language, and also enables the reader for the first time to focus in difficult and controversial issues of the new and most interesting industry.
WUNDT allocated two disciplines in science on "National Spirit": "the historical psychology of peoples" and "psychological ethnology". The first is explanatory discipline, and the second is descriptive.
Relevance This work is to convey all the importance of works and achievements of Wilhelm Wundt, as well as the psychology of peoples.
Object research is the psychology of peoples.
Subject of research is the problems of the psychology of peoples.
purpose This work is to identify such a phenomenon as psychology of peoples, assessing the overall relationship of the psychology of peoples to historical sciences by analyzing some of the problems of linguistic and the philosophy of religion.
To implement the goal, it is necessary to solve a number of tasks:
1) to explore the origin of the psychology of peoples;
2) to explore the tasks of the psychology of peoples;
3) Determine the main areas of the psychology of peoples.
1. The origin of the psychology of peoples
Romanticism opposes the individualism of the previous era and conducts the idea that the people, generating language, morals and the right, represents the person. At the same time, this lies the basis of the concept of the National Spirit, which Hegel and representatives of the Historical School of Law serves to the completion and completion of the traditional concept of an individual soul. In particular, Hegel used to use the general word "spirit" to human society, which makes us distracting mentally from the bodily basis of mental life. At the same time, he did not think that the material conditions in this case are completely absent. He clearly expresses in the sense that society is drawn up from individuals, and the National Spirit is made of separate souls. But the larger circle covers spiritual life, especially its ideal content towers in its value and incredit value over the inevitable material substrate of vital processes.
Consequently, the general national spirit is opposed to separate souls not in the sense of high-quality differences, but in the sense of a changed predicate of value; Equally, the representatives of the historical school right use this term in the same meaning. At the same time, in the understanding of the state, they still remained closed in the framework of the old theory of the contract, so that the idea of \u200b\u200bthe National Spirit remained at them immersed in mystical twilight. Especially since the right, due to the outstanding value, which has a separate personality, to accurately determine legal concepts, it is easily led to a very close approach of the individual to the highest degree, which was considered the National Spirit with a valid individual. This uncertainty of the concept affected the primitive of the new psychology of peoples. In the rationale for this new discipline, Steintal proceeded from the philosophy of Hegel and the Ukrainian Wilhelm of Humboldt's ideas. When he later came down with herbartian Latsarus, he found it necessary to submit to his judgments to his more knowledgeable colleague in philosophy. Thus, it happened that the thought of Hegel about the National Spirit was clothed in the robes at a completely unsuitable philosophy.
To create a truly justifying the hopes of the psychology of peoples, it was necessary to translate the hegelian dialectics of concepts to the empirical psychology of current mental processes. The herbartian atomistic of the soul and the "National Spirit" of Hegel treated each other like water and fire. An individual substance of the soul in its oblique closetness left a place for individual psychology. The concept of her could have been transferred to society unless with the help of a dubious analogy. Similarly, in its mechanics, Herbart introduces a mental life from the game of imaginary performances, so on this image, individual members of society could be thought of, as something similar to ideas in individual consciousness.
In the sense of this dubious analogy, it was possible to talk about the "soul of the people" - an analogy, of course, as strong and external, as well as the analogy of ideas with members of human society. Thus, and a deeper basis for the intactness of the psychology of peoples in its original form can be seen in this compounds of irreconcilable to each other. And since Latsusus, in essence, never walked further than the program of future science, then the Steinthal - as a scientist, incomparably more significant and influential than Latsarus - remained always within the boundaries of individual psychological research with which his classes in the field of linguistic education and Mythology has no connection. Herman Pouul belongs to the merit of clarifying the internal impossibility of the joint of the Herbarth Soul Mechanics with having their roots in romanticism of the idea of \u200b\u200bthe National Spirit, therefore, and intact efficiency with such a combination of the psychology of peoples. Being a supporter of herbartian psychology himself, armed at the same time, a solid acquaintance with the history of language, Paul, more than anyone else, was able to notice the intolerance of the psychological point of view adopted by Latsarus and Steinthal's psychological point of view with the program of future psychology of peoples. Therefore, the criticism of their program was quite suitable at one time by the introduction for the first edition of Paul's first edition for the first edition of Pulginzipien der Sprachgeschichte. But Paul kept this view without changes in all subsequent editions of his work. Several newly added notes directly confirm that the author continues to stand at the same point of view, which he adhered to thirty years ago. Of course, he has full right. However, it seems to me that Paul burns at the same time in a double ratio: first, modern psychology in his eyes is still identical with the psychology of peoples in the spirit of Latsarus and Steintal: Secondly, in his opinion, the psychology of herbard, in essential features, all It is still the last word in psychology at all. I deny both. Not only, I personally protect the new psychology of peoples: it is represented in a number of ethnological and philological work, paying attention to the psychological side of the problems. But this psychology of peoples will not be identical with the ethnopsychology of Latsarus Steintal; And the herbartov mechanics of ideas belongs to the past. She is only an interesting page in the history of the development of new psychology. But standing at the point of view of her prerequisites for explaining the facts of mental life is currently just as unacceptable, as well as deny psychological problems only because they do not agree with these prerequisites. And not only the psychology of peoples and general psychology have become more different than those at the time when Herman Paul first expressed his thoughts about the impossibility of psychology of peoples: - Much since then has changed in philology. "Wörter und Sachen" is such a significant title of one new magazine, the motto of which is the study of the past, spreading on all sides of culture. Thus, it seems to me, the belief is beginning to be gradually everywhere that the linguistic should interpret the language not as isolated from human society a manifestation of life; On the contrary, the assumptions about the development of the forms of speech must be reconciled to a certain extent with our views on the origin and development of the person himself, about the origin of the forms of social life, about the incarnations of customs and law. No one will not be able to understand the "National Spirit" like a subconscious mind or the Super Hundreds of modern psychologists-mystics - in the sense of disembodied, regardless of the individuals of the staying essence, as they believed in their time the founders of the historical school right. Even the rationalization of this concept on the dialectical canvas Hegel has become unacceptable for us. But served as the basis for this concept of the National Spirit that the language is not an isolated phenomenon that language, customs and right are inextricably linked with each other manifestation of people's life together - this thought and currently remains as true as at that Time when Jacob Grimm made it a guide star of its entire area of \u200b\u200bpast German people covering work. Who claims that the overall language arose by the merger of a well-known number of individual languages, that volley-nilly should also return to the fictions of the former rationalism about a secluded living primitive person, which by agreement with the neighbors created the legal order and realized the state.
Federal Agency for Education of the Russian Federation
State educational institution
higher professional education
Belgorod State University
Department of the Second Foreign Language
Course work
topic: Psychology of the Peoples of Wilhelm Wyndt
Belgorod - 2010.
Introduction
In 1900, Wundt released the first part of his work - a two-volume language psychology. This work was greatly influenced by the lingules, which criticized the ideas of Wundt. Some linguists said that thanks to Wundt, the psychological system began to touch linguistics.
The main task of Labor V.Vundta is the creation of a system of psychology of peoples, which will continue and complement individual psychology. Latsusus and Steinal argued that the psychology of peoples does not withstand critics, because she is indivisible with the concept of the nature of the soul. And Linguist German Powl said that all mental processes occur only in the soul of each person.
Psychology of peoples includes mental phenomena representing products of joint existence and interaction of people. It cannot capture such areas as, for example, literature, as they affect the predominant influence of individuals. Consequently, the object of psychology of peoples is the language, myths and customs.
The psychology of peoples is trying to rely on ethnology and a comparative study of religions, find out the general conditions of those or other forms of faith and cult.
"Psychology of Peoples" can serve as an excellent introduction to the study of the basic work of the Wandt on the psychology of the language, and also enables the reader for the first time to focus in difficult and controversial issues of the new and most interesting industry.
WUNDT allocated two disciplines in science on "National Spirit": "the historical psychology of peoples" and "psychological ethnology". The first is explanatory discipline, and the second is descriptive.
The relevance of this work is to convey all the importance of works and the achievements of Wilhelm Wyandt, as well as the psychology of peoples.
The object of research is the psychology of peoples.
The subject of the study is the problems of the psychology of peoples.
The purpose of this work is to identify such a phenomenon as the psychology of peoples, assessing the overall relations of the psychology of peoples to historical sciences by analyzing some of the problems of linguistic and the philosophy of religion.
To implement the goal, it is necessary to solve a number of tasks:
1) to explore the origin of the psychology of peoples;
2) to explore the tasks of the psychology of peoples;
3) Determine the main areas of the psychology of peoples.
1. The origin of the psychology of peoples
Romanticism opposes the individualism of the previous era and conducts the idea that the people, generating language, morals and the right, represents the person. At the same time, this lies the basis of the concept of the National Spirit, which Hegel and representatives of the Historical School of Law serves to the completion and completion of the traditional concept of an individual soul. In particular, Hegel used to use the general word "spirit" to human society, which makes us distracting mentally from the bodily basis of mental life. At the same time, he did not think that the material conditions in this case are completely absent. He clearly expresses in the sense that society is drawn up from individuals, and the National Spirit is made of separate souls. But the larger circle covers spiritual life, especially its ideal content towers in its value and incredit value over the inevitable material substrate of vital processes.
Consequently, the general national spirit is opposed to separate souls not in the sense of high-quality differences, but in the sense of a changed predicate of value; Equally, the representatives of the historical school right use this term in the same meaning. At the same time, in the understanding of the state, they still remained closed in the framework of the old theory of the contract, so that the idea of \u200b\u200bthe National Spirit remained at them immersed in mystical twilight. Especially since the right, due to the outstanding value, which has a separate personality, to accurately determine legal concepts, it is easily led to a very close approach of the individual to the highest degree, which was considered the National Spirit with a valid individual. This uncertainty of the concept affected the primitive of the new psychology of peoples. In the rationale for this new discipline, Steintal proceeded from the philosophy of Hegel and the Ukrainian Wilhelm of Humboldt's ideas. When he later came down with herbartian Latsarus, he found it necessary to submit to his judgments to his more knowledgeable colleague in philosophy. Thus, it happened that the thought of Hegel about the National Spirit was clothed in the robes at a completely unsuitable philosophy.
To create a truly justifying the hopes of the psychology of peoples, it was necessary to translate the hegelian dialectics of concepts to the empirical psychology of current mental processes. The herbartian atomistic of the soul and the "National Spirit" of Hegel treated each other like water and fire. An individual substance of the soul in its oblique closetness left a place for individual psychology. The concept of her could have been transferred to society unless with the help of a dubious analogy. Similarly, in its mechanics, Herbart introduces a mental life from the game of imaginary performances, so on this image, individual members of society could be thought of, as something similar to ideas in individual consciousness.
In the sense of this dubious analogy, it was possible to talk about the "soul of the people" - an analogy, of course, as strong and external, as well as the analogy of ideas with members of human society. Thus, and a deeper basis for the intactness of the psychology of peoples in its original form can be seen in this compounds of irreconcilable to each other. And since Latsusus, in essence, never walked further than the program of future science, then the Steinthal - as a scientist, incomparably more significant and influential than Latsarus - remained always within the boundaries of individual psychological research with which his classes in the field of linguistic education and Mythology has no connection. Herman Pouul belongs to the merit of clarifying the internal impossibility of the joint of the Herbarth Soul Mechanics with having their roots in romanticism of the idea of \u200b\u200bthe National Spirit, therefore, and intact efficiency with such a combination of the psychology of peoples. Being a supporter of herbartian psychology himself, armed at the same time, a solid acquaintance with the history of language, Paul, more than anyone else, was able to notice the intolerance of the psychological point of view adopted by Latsarus and Steinthal's psychological point of view with the program of future psychology of peoples. Therefore, the criticism of their program was quite suitable at one time by the introduction for the first edition of Paul's first edition for the first edition of Pulginzipien der Sprachgeschichte. But Paul kept this view without changes in all subsequent editions of his work. Several newly added notes directly confirm that the author continues to stand at the same point of view, which he adhered to thirty years ago. Of course, he has full right. However, it seems to me that Paul burns at the same time in a double ratio: first, modern psychology in his eyes is still identical with the psychology of peoples in the spirit of Latsarus and Steintal: Secondly, in his opinion, the psychology of herbard, in essential features, all It is still the last word in psychology at all. I deny both. Not only, I personally protect the new psychology of peoples: it is represented in a number of ethnological and philological work, paying attention to the psychological side of the problems. But this psychology of peoples will not be identical with the ethnopsychology of Latsarus Steintal; And the herbartov mechanics of ideas belongs to the past. She is only an interesting page in the history of the development of new psychology. But standing at the point of view of her prerequisites for explaining the facts of mental life is currently just as unacceptable, as well as deny psychological problems only because they do not agree with these prerequisites. And not only the psychology of peoples and general psychology have become more different than those at the time when Herman Paul first expressed his thoughts about the impossibility of psychology of peoples: - Much since then has changed in philology. "Wörter und Sachen" is such a significant title of one new magazine, the motto of which is the study of the past, spreading on all sides of culture. Thus, it seems to me, the belief is beginning to be gradually everywhere that the linguistic should interpret the language not as isolated from human society a manifestation of life; On the contrary, the assumptions about the development of the forms of speech must be reconciled to a certain extent with our views on the origin and development of the person himself, about the origin of the forms of social life, about the incarnations of customs and law. No one will not be able to understand the "National Spirit" like a subconscious mind or the Super Hundreds of modern psychologists-mystics - in the sense of disembodied, regardless of the individuals of the staying essence, as they believed in their time the founders of the historical school right. Even the rationalization of this concept on the dialectical canvas Hegel has become unacceptable for us. But served as the basis for this concept of the National Spirit that the language is not an isolated phenomenon that language, customs and right are inextricably linked with each other manifestation of people's life together - this thought and currently remains as true as at that Time when Jacob Grimm made it a guide star of its entire area of \u200b\u200bpast German people covering work. Who claims that the overall language arose by the merger of a well-known number of individual languages, that volley-nilly should also return to the fictions of the former rationalism about a secluded living primitive person, which by agreement with the neighbors created the legal order and realized the state.
The individual theory of the Society of the Foma Hobbes was not frightened by this conclusion. In the matter of the origin of the tongue, she dealt with the task that in those days could be solved only with the help of arbitrary structures. However, at present, working conditions, largely due to the development of philology, have changed significantly. Unless one language, and that with a stretch, can be interpreted in such a constructive way, as it is ancient and least accessible to the study of the genesis of the human living together. But in the study of the language, this is possible only if we, based on the division of labor on our days, will consider linguistics, as a completely separate kingdom, managed by its own historical "principles": then the lingules can also take care of the same about the history of culture, as well as psychology. However, F. Kaufman on several examples showfully showed that the individualistic theory suffers the collapse already with the explanation of those language history phenomena, which relate to the above broader areas of people together. If we compare with each other in the history of the German language, the initial values \u200b\u200bof such words that express mutual relationships of members of society, for example, Gemein (General) and Geheim (Mystery), Geelle (Comrade, initially in the sense of home, their own man, Hausgeselle) and Genosse (Comrade in general), we note that not only, as it is observed in other cases, the once alive is pale and weakens, but at the same time the change in the meaning is happening, in which the concept that has previously expressed a closer communication of members Societies, now allowing more free relationships.
In the history of human society, the first link is not an individual, but it is the community of them. From a tribe, from a circle, relatives, a self-gradual individualization is distinguished by independent individual personality, contrary to the hypothesis of rationalistic education, according to which individuals are partly under the oppression of needs, in part by reflections united to society.
... "Custom" - all the primitives of legal order. The psychology of peoples explores these three areas and, not less important, their interaction: language is a form of myth; Custom expresses myth and develops it. Thus, the methods of psychology of peoples in V. Wundtu is an analysis of the products of culture (language, myths, customs, art, life). Moreover, the psychology of peoples enjoys exceptionally descriptive methods. She is
Methods and tasks of this science. 2. B1879 The first scientific psychological laboratory was founded at the University of Leipzig, and this year it is considered to be the year of birth of psychology as an independent science. 3. WEDDT created the world's first psychological school, developed to a global scale, which for other scientists and researchers served as an incentive to create their own ...
He became the subject of hot discussions that deployed among Russian psychologists, physiologists, philosophers and even representatives of political circles at the end of the XIX century. The most important impact on the development of Russian physiology and psychology was provided by the work of Ivan Pavlov (1849-1936), which is one of the outstanding figures in world science. The greatest importance of Pavlov's work for psychology is that ...
So the meaning of the word. A new approach to the causal analysis of consciousness. It correlates not only with neurosobstrate and external objects, but also with such a mediator as semiotic systems created by the cultural history. Psychology should be developed only by analytical methods - phenomenological. Analysis (VS. dialectic). During this period V. worked with children suffering from various defects. Here...
The psychology of the peoples was in the 19th century in Germany. Her origlies had the ideas of Hegel and the psychology of herbart. The founders of the psychology of peoples are Maurice Latsusus and Heinrich Steinthal. The central idea of \u200b\u200btheir psychology of peoples was that there is a "super-perity of the soul", which has "super-trial integrity" - the people (nation).
In the future, the ideas of the psychology of peoples were developed in the views of Wilhelm Wundt (1832-1920). WUNDT opposed individual psychology psychology of peoples (following Latsarus and Steinthal). Physiological psychology \u003d individual, this is an experimental discipline. For speech research and thinking, the experiment is unsuitable. From this "Point" the psychology of peoples begins. Thinking and speech and other psychological phenomena cannot be understood outside the psychology of peoples.
It should grasp common in the psychology of large masses. According to V. Wundt, the object of psychology of peoples is that he calls the "soul of the people", by analogy with the soul of a separate individual. If you look at the object of the study of psychology as a combination of all internal experiences of the individual, what is customary to call "soul", the object of the psychology of peoples is the general formations of ideas, feelings and aspirations. The soul of the people in Wundt does not boil down to the aggregate of the actions of individual individuals: the joint life of many individuals generates new, specific laws, which, although they do not contradict the laws of individual consciousness, but do not reduce the latter.
The main areas of the psychology of peoples are the language, myths and customs. Language, myth, custom is not fragments of the People's Spirit, but this spirit of the people in its relatively not yet affected individual form, which causes all other processes.
Language contains the general form of ideas living in the spirit of the people and the laws of their connection; Myths are the content of these ideas; Customs - the general direction of will out of these ideas has arisen. Under the word "Myth" is understood by all primitive world, under the word "custom" - all the primitives of legal order. The psychology of peoples explores these three areas and, not less important, their interaction: language is a form of myth; Custom expresses myth and develops it.
Thus, the methods of psychology of peoples in V. Wundtu is an analysis of the products of culture (language, myths, customs, art, life). Moreover, the psychology of peoples enjoys exceptionally descriptive methods. She does not apply for the discovery of laws. Psychology, any, including the psychology of peoples, is not a science of laws, in any case, not only about them. In its focus - the problem of development (important for Wundt category), in the case of the psychology of the peoples - the development of the "soul of the people".
- psychology Persians. It originated and turned out to be the second half of the XIX in Germany. - The beginning of the XX century. The most famous representatives of M. Latsarus, X. Steintal. V. Wyndt. Psychology peoples - direction arising at the junction of sociology and social psychology. Its essence is that the main driving force of the historical process is the people, an ethnos, which is characterized by the active principle in the form of the "People's Spirit", manifested in culture, religion, language, myths, customs, orphans. This "folk spirit" defines the individual consciousness, the psyche of people who are representatives of this nation (ethnos). He ("People's Spirit") has specific general moments inherent in the ethnic group, manifests itself in similar structures of national culture, certain coincidences of character. Based on the analysis of the "People's Spirit", it is permissible to draw a certain socio-psychological portrait of this ethnos, which will include its mythology, folk customs, national culture and thus can be subject to a specific study.
The most objective psychology peoples Analyzed Wilhelm Wondt (1832-1920), who dedicated this main (ten-year) work of his life - "psychology peoples"(1900-1920). The abbreviated statement of the main ideas of this work was published in Russian * 29. The tithingite contains the richest not only and not even so much theoretical, how many empirical material about the peculiarities of the psychology of different peoples and ethnic groups, about the specific manifestations of their "People's Spirit" in culture, art, language, myths, customs, nravas, habits, etc. Wundt was the famous, both their scientific works and what was created in Leipzig in 1879 the first In the world, a psychological laboratory that has been transmitted to the International Center for Experimental Psychology. For merits in front of the world, including Russian, science in 1902, he was elected in St. Petersburg an honorary member of the Academy of Sciences. In the world, the fame of the founder of empirical ethnopsychology was entrenched for scientists.
* 29: (VUDTV V. Problems of Psychology peoples. M .. 1912.)
WUNDT considered mental processes in close connection with physical, believing that they constitute two sides of one real being, which from the outside appears as a body, and from the inside - as a soul. Studying consciousness by self-surveillance of his phenomena and facts, he concluded that many mental processes, first of all thinking, speech, will, inaccessible to the experiment. They should be studied with the help of a cultural and historical method, especially since they refer to the sphere of non-individual psychology, but psychology peoples.
He believed that " psychology peoples - Independent science Along with individual psychology, and although it enjoys the services of the latter, however, it itself provides individual psychology to significant assistance "[WEDDT. 1996. P. 23]. He did not agree with the opposition of individual psychology, psychology proposed by Latsarus and Steinthal peoples, believing that they are interrelated among themselves, the latter in this relationship acts as a complex creative synthesis of individual consciousness [there. P. 6-7].
According to Wundt, psychology peoples Encompasses three large areas and three main problems requiring a special psychological study: language, myths, customs. They "are common spiritual phenomena, so closely struck each other that one of them is unthinkable without the other" [there. P. 26]. The study of their interaction is an important task of psychology. peoples. Another important task is to the desire to psychologically learn the essence of the spirit of the people and discover the laws on which its spiritual activity flows.
Language, myths and customs, as WUNDT writes, there is a direct product of the spirit of the spirit of the people, and they are not some fragments of this creativity, but are "this spirit of the people in its relatively not yet affected by the individual influences of the individual processes of historical development The form "[ibid. P. 27]. Vundt seeks to prove that language, myths and customs do not depend on the individual consciousness and individual volitional acts. Moreover, this consciousness and this will experience the influence of the spirit of the people as the content of his psychology. therefore psychology peoples - primary, and psychology Individuals are secondary to her.
WUNDT considers the language, myths and customs not only in the aggregate, in the "company", in relationships, but also apart, giving the characteristics of each of these three main components of the "spirit of the people". He's writing:
"Language contains the general form of the people living in the spirit of the people and the laws of their connection. The myths make in themselves the initial content of these ideas in their conditionality by feelings and entrepreneurs. Finally, customs are the common areas of will from these ideas and implies." . P. 25]. As can be seen, the language, and myths, and customs are interpreted in a purely psychological spirit, as elements of consciousness, the spiritual life of people connecting individuals in a certain way among themselves. Therefore, it is not by chance that WUNDT claims that the relationship between the psychology and the three above-mentioned areas of study is carried out in full.
Considering psychology peoples As part of general psychology, the scientist believes that its development gives a lot enough for individual psychology, because the language, myths and customs provide material about the mental life of individuals. "So, for example, WUNDT writes," the language of the language, which, taken by itself, is a product of the spirit of the people, sheds the light on the psychological pattern of individual thinking. The evolution of mythological representations gives a sample to analyze the creation of individual imagination, and history Customs highlights the development of individual will motifs "[ibid. P. 22-23].
Wondt sought to give psychology peoples A more specific, realistic view of the program of empirical studies of the language, myths, customs of a number of ethnic groups proposed by it. This most he created a kind of sociology of ordinary consciousness. Such a proposal was subsequently provided, by the way, in the event of phenomenological sociology and ethnomethodology and the proclamation of their research interests of the daily, everyday life of people and ethnic groups. Implementation of the program of empirical research was to turn the psychology peoples In the descriptive scientific discipline studying the internal, the deep features of their spiritual life.
It should be noted that in general psychology peoples Played a positive role, putting a number of sociological problems of the spiritual life of ethnic groups and sowing to bring to their study of linguists, historians, ethnographers, philologists, and the main thing - psychologists and sociologists. It was one of the first attempts to study the interaction of culture and individual consciousness. But the theoretical concept of this interaction was not created. As for a large descriptive material used by psychologists, he was far from being able to consume it when creating explanatory concepts. Studies made in psychology peopleshave considerable importance for the process of occurrence and bringing such branches of knowledge as historical psychology, ethnopsychology, cultural anthropology, psycholinguistics. However, sociology received from psychology peoples Much less than the scientific disciplines mentioned above.