Psychology of peoples. Psychology of the peoples of Wilhelm Wyandt

Problems of psychology peoples

W. Wundt. Die VölkerpsychologieProbleme

By publication: V. Wondt. "Problems of psychology of peoples", Publisher "Cosmos", M., 1912

Preface

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. Wondt

Preface

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

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 opinions relative to their value and the tasks can still fluctuate, - but it is already possible to doubt in and! x right to existence and relative independence.

It is quite different about the science, whose name is quite often mentioned, although it is not always a clear concept with it - with psychology of peoples. Already at a long time, its objects - cultural state, languages, morals, religious performances - not only are the task of special scientific sectors, somehow: the history of culture and morals, linguifications and the philosophy of religion, but at the same time it is a long need to explore these objects in their total attitude to the nature of a person why they are mostly included as an integral part in anthropologicalresearch. Especially Priard In its outdated, currently, but in his time the era in anthropology writings, drew due attention to the mental differences of races and peoples. But since anthropology examines these differences only in their genealogical and ethnographic meaning, then it is overlooked! like the only one The point of view from which all mental phenomena can be considered related to the collaborative life of people - psychological. And since the task of psychology is a description of these states of individual consciousness and an explanation of the connection of its elements and stages of development, a similar genetic and causal study of facts involving the spiritual relationships that exist in human society will undoubtedly be considered as an object of psychological Research.

Really, Latsus and Shtheintal opposed in this sense individual psychology - psychology of peoples. It was supposed to serve as an addition and the necessary continuation of individual psychology and, therefore, only due to her to exhaust the task of a psychological study. But since all the individual areas of knowledge, the problems of which at the same time affect the psychology of peoples, - Language studies, mythology, cultural history in its various branchings - have already tried to find out the psychological conditions of development for a long time, the attitude of the psychology of peoples to these individual disciplines becomes a certain extent controversial, and doubt arises, whether the other on the comprehensive resolution of the task that she puts themselves was taken. To weigh the thoroughness of this doubt, we will look first of all closer to the program presented by Latsarus and Steinthal, their special psychology of peoples dedicated, magazine: "Zeitschrift Für Völkerpsychologie und Sprachwissenschaft".

In fact, the program is so extensive as soon as possible: the object of this future science should not serve not only the language, myths, religion and morals, but also art and science, the development of culture in general and in its individual branching, even the historical destinies and death of individual Peoples, as well as the history of all mankind. But the whole area of \u200b\u200bthe study should be divided into two parts: an abstract, which is trying to clarify the general conditions and laws of the National Spirit (Volksgeist), leaving aside individual peoples and their history, and the specific task of which is to give the characteristic of the spirit of individual peoples and their special Forms of development. The whole area of \u200b\u200bthe psychology of peoples decomposes, so on " historical psychology of peoples"(Völkergeschichtliche psychologie) and" psychological ethnology"(Psychologiche Ethnologie).

These arguments that are able to protect the right to the existence of the psychology of peoples and its independence, in turn, very easily suggesting objections. It is hardly representatives of the history and various other sciences about the spirit will be ashamed to them in such a reasoning role: in essence, it is reduced to the fact that historians should serve the future psychology of peoples and work on it. In fact, this proposed in order to ensure the psychology of the peoples of the special area, the division of labor does not correspond to the actual conditions of scientific work. Of course, any story, if you like, represents the "picture of the last reality in the kingdom of the spirit." But such an image can not abandon the causal explanation of the events. Any historical discipline tends to therefore, along with the possibly wide seizure of external side conditions, to a psychological explanation. Of course, it is quite possible to doubt whether it will be possible to ever find the "laws of historical events" in the sense of laws of natural science. But if it were possible, the historian, of course, would never refuse to bring them out of the possibly widespread knowledge of the facts studied by them. A comparison with natural history does not withstand criticism already because the opposition of a purely descriptive and explanatory processing of the same object or state is not considered correct, perhaps, not one of the scientists. Zoology, botany, mineralogy no less than physics, chemistry and physiology, seek to explain the objects of their research and, as far as possible, to understand them in their causal relationships. The difference between these sciences is rather the fact that Zoology, Botany, mineralogy deal with knowledge separate objects of naturein their mutual communication, and physics, chemistry and physiology - with knowledge common processes of nature. With these more abstract disciplines, it is possible to compare the general lingowns, comparative mythology or universal history, and with more specific disciplines - zoology, botany, mineralogy - a systematic study of individual languages, individual mythological cycles and the history of individual peoples. But here it also comes to mind the objection that such a different area in nature, in essence, do not allow comparisons between them, as they arise and develop in completely different conditions.

In particular, it is clearly manifested, in this case, in incomparably closer communication of common disciplines with special in the sciences of the Spirit. The evolution of individual languages, mythological cycles and the history of individual peoples is such an integral part of general lingopology, mythology and history that common and specific disciplines suggest each other, and abstract disciplines in particular depend on the specific. You can be a good physicist or physiologist, not possessing particularly deep knowledge in mineralogy and zoology, but specific areas here require knowledge of common. On the contrary, it is impossible to study general lingual language, universal history without a thorough acquaintance with individual languages \u200b\u200band individual historical epochs - it is rather possible even the opposite case here: the study of the private to a certain extent does not need a foundation. In the development of mental life, private, one incomparably more directly is the composition of cha! Stew whole than in nature. Nature breaks into many objects, which, along with the general laws of their occurrence and disintegration, and should serve as objects of an independent study, the spiritual development in each of its main areas is constantly decomposed only on a large number of partial development processes forming integrating components of the whole. Therefore, the object, and the study method remains the same in both separate areas and in general, based on them sciences. Unsatisfactory already from the point of view of natural sciences, the opposition of a purely descriptive and explanatory study of phenomena in the sciences of the spirit is quite, therefore, it does not withstand critics. Where it is not about different content, but only about another volume of the objects under study, there can already be a speech about the difference in the main methods or common tasks. The overall task consists everywhere not just in the description of the facts, but at the same time, and in the direction of their connection and, as far as this in each given case is possible, in their psychological interpretation. Which area, therefore, neither began with their research psychology of peoples, everywhere it finds that its functions are already carried out by individual disciplines.

Nevertheless, it can be assumed that one The ratio remains another space that requires filling through a particularly thin and deep research. Each of the individual historical sciences traces the historical process only in one The direction of mental life. So, language, myths, art, science, government and the external fate of peoples represent individual objects of various historical sciences. But isn't it clear the need to collect these individual rays of spiritual life as if in a single focus, once again make the results of all individual processes of development of the subject of unifying and comparing their historical research? Indeed, for a long time, this problem has attracted the attention of many researchers. Partly, representatives of universal history themselves felt the need to include in their presentation of historical events various moments of culture and morals. In particular, such a comprehensive study of the true task was always considered. history philosophy. And Latsusus and Steinatal did not consider the close connection by the program of psychology of peoples with the philosophy of history; But the fact is that, in their opinion, only a compressed, resonant image of spiritual content, a kind of quintessence of history have always been trying to give in the philosophy of history, and never paid attention to the laws of historical development. I do not think that this reproach was fair in such a common form. how Herder, so I. Hegelwhich we first should remember when it comes to the philosophy of history, they tried to indicate certain laws of development in the overall course of history. If they, at the modern our view, did not come to a satisfactory result, then the reason for this was not the fact that they did not attempt to summarize the laws, but in the imperfection or inexpediency of the aids applied by them and methods, i.e. in those conditions , In the essence of any attempt at this one hundred! The difficult area gives a more or less transient character. If, on the other hand, neither Gerr neither hegels sought, in particular, to establish purely psychological The laws of historical development, in this they, perhaps, were right, since mental strengths are still different one From the elements that need to be taken into account for the causal explanation in history: in addition to mental forces in the historical process, a significant role is played very emphasized by Herder and the influence of nature and numerous external influences arising with the culture, too ignored by Hegel.

2. The program of historical science of principles

But should we refer to the above doubts to deny the right of psychology of peoples to exist? Does her problems belong to how it may seem after the explanations presented above, fully other areas of knowledge, so that it is no longer an independent task? Such a conclusion was indeed done. Especially emphasized him Herman Paulin its respectable and important work: "Prinzipien der Sprachgeschichte". However, he comes to this glance, going from points of view, somewhat different from the above.

Paul comes in its explanations from the division of all sciences on science of lawand on historical sciences. The first decay on natural science and psychology, the last - on historical sciences about natureand on historical Culture Sciences. Sciences of laws are completely alien to development, it is even unsession with the concept of these sciences; On the contrary, in historical sciences, the concept of development is dominated over all. This antagonism between both regions requires reconciliation in the third standing area in the science of history philosophy or in science of principles. The fact that Latsusus and Steinthal considered the task of the psychology of peoples, by Paul, just will be the task of science on the principles, which, in his opinion, gives so many branches as the areas of historical development degraded from each other. Therefore, all the efforts of these sciences on principles should be aimed at finding out how provided! permanent Forces and relationships are possible, nevertheless, development. Since there are only individual souls, then, according to Paul, only individual psychology is possible. In a related cultural development associated with human society, no forces that have not existed earlier in a separate soul can be free, therefore, there can be no laws that would no longer act in a separate soul in the development of culture.

Of course, Latsarus and Steintal did not lose sight of the possibility of this latter, based on the denying existence of the mythological "soul of the people", objections. And in their opinion, "JUCHў of the people", in his own sense of the word, is unthinkable. But for individual psychology - so now it is rejected by the emerging objection - "the knowledge of the soul, that is, its substances or quality is not a goal, and does not even constitute a substantial side in its task." The task of psychology is rather in the "image of a mental process or progress, therefore, in the opening of the laws on which any internal human activity is committed, and clarify the causes and conditions of all progress and any increase in this activity." Therefore, psychology is also called Latsarus and Steinthal "Science of Spirit", while the "science of the soul" will be more likely part of metaphysics or natural philosophy, because under the "soul" we will understand the essence or substance of the soul, and under the "spirit" - the activities of the soul And its laws. In this sense, you can say if not about the soul of peoples, then, in any case, about the spirit of peoples(Volksgeist), completely the same as we are talking about the individual spirit, and the psychology of peoples can develop along with individual psychology with equal rights to existence.

Rarely, any of the adherents of the substantial concept about the soul with the most undoubtedness recognized the complete unsuitability of it for a psychological explanation than this affects the above quotations from both herbartians. In particular, it is great that the question of the soul substance was transferred from psychology to Naturofilosophy, which is indeed a true source of this concept; At the same time, it is undoubted that natural philosophy formed it not for his own needs, but for the sake of imaginary services of psychology. If we reject this assistance, as we have seen higher by Latsarus and Steinthal, it becomes incomprehensible, which is generally a value should have this concept. In any case, in the teaching about the soul, another influence of metaphysical points of view is clearly affected. Latsusus and Steintal actually renounced the main prerequisite of herbart, and only because of this it became possible for them to come to the idea of \u200b\u200bthe psychology of peoples. Herman Powl returns to the exact interpretation of herbart, and since, with! It is notified by this understanding, only individual psychology is possible, he quite consistently denies the right of psychology of peoples to exist. It is great, however, the fact that Latsusus and Steintal, relying in principle, from the main point of view of herbard, they are following the nonetheless its prerequisites: although they talk about development processes also in the individual soul, nevertheless, the basis of all their explanations lies The Herbartian idea of \u200b\u200bthe mechanism of representations, in essence, excluding any development. If all mental processes, from the lowest to the highest, are based on a monotonous repetition of the same mechanics of representations, the conditions of all development will be sequentially decomposed on the external random interactions with the surrounding nature. So Herbart himself, completely in the spirit of the main prerequisite, allowed that the difference between man and animals in the end is based on the difference in the physical organization and on the reverse influences that it has per capita. Nowhere with greater clarity does not break the unconscious materialism underlying the entire metaphysics of the soul. And in this paragraph Paul remains faithful herbartian metaphysics. Psychology, according to Paul, - "Science of Laws"; Therefore, the concept of development is alien to her. Its abstract laws are preceded by every spiritual development: development is always a later product. culture, i.e. the interactions of these laws of spiritual life with external material conditions and influences. But consideration of the products of this interaction is the case historical Research.

However, Paul cannot not recognize, together with Latsarus and Steinthal, that the laws of mental life are in the installation of which and the task of psychology, as the science of laws, should be borrowed not from the concept of the soul, which was brought from the part, but from the very internal experience. But then the true object of psychology will be, as already recognized Latsarus with Steinthal, in essence, consciousness status data. The soul will no longer be the essence that is beyond these sincere experiences, but the most these experiences; In other words: the distinction between the soul and spirit, which has already suffered the concept of the soul from psychology into metaphysics or even in natural philosophy, in psychology is completely deprived of the object. If she calls, according to traditional wording, the object of his research is soul, then under this word is meant only by the totality of all internal experiences. Many of these experiences are undoubtedly a total of a large number of individuals; Moreover, for many spiritual life products, such as a language, mythical ideas, this community is straightforwards the living condition of their existence. Why, in this case, not to consider from the point of view of the actual concept of the soul of these general formations of ideas, feelings and aspirations, as content soul people, on the same basis on which we consider our own ideas and mental movements as the content of our individual soul; And why should this "soul of the people" we must attribute a smaller reality than our own soul?

Of course, this can be argued that the soul of the people always consists of all the same souls involved in her; She is nothing out of the latter, and everything that she creates, leads us to the need ago, to the properties and forces of the individual soul. But if, as it is, of course, prerequisites totalIt is generated by a well-known integral integer, should already be kept in its members, but this is not alleged that all products created by components are completely explained from the preliminary conditions. Rather, it is possible to expect that the joint lives of many of the same in the organization of individuals and arising from this life the interaction between them should, as a newly exceeding condition, to generate and new phenomena with peculiar laws. Although these laws can never contradict the laws of individual consciousness, but they are by no means, due to this, in the latter, in the same way as the laws of metabolism, for example, are not contained in the general laws of bodies.

In a psychological area, this is joined by the peculiar point that the reality of the soul of the people for our observation is as initially as the reality of individual souls, why an individual not only takes part in the functions of society, but even greater, maybe degree depends on The development of the environment to which it belongs. For example, the logical combinations of representations are already among the field of individually psychological research. But it is clear however, the language and related to evolution, its development of thinking has such a strong influence on the logical combinations of the individual ideas that all attempts to distract from this influence in the study of individual consciousness should remain in vain. Therefore, if we adhere to only the facts and throwing completely useless metaphysical hypotheses for research, the psychology of peoples will fully hold their right to exist. Although problems discussed in it, in general, and suggest individual psychology, however, the psychology of peoples in many ways, especially when analyzing complex mental processes, can influence the explanation of individual states of consciousness.

Apparently, however, not only the specified metaphysical prejudice blocks the path of recognition of a new psychological discipline: Paul leads another two actual foundations in defense. First, any interaction of individuals, therefore, all cultures are due to the same time and physicalinfluences; Therefore, cultural and historical areas can not be objects of purely psychological, only on mental processes aimed, research. Secondly, every history of culture represents development, psychology - science of lawThe goal is only to establish monotonously at all levels of development of existing laws, and not trace and even withdraw the most development.

However, I can not recognize the solid and both of these objections, since, in my opinion, they rely on the false concept of psychology. First of all, such psychology should establish the laws of mental life as such, that is, regardless of any effects of the physical environment. But are spiritual phenomena exist completely independent of physical influences that could be understood in their causal relationship besides any attitude to the physical environment? Our spiritual life, from simple sensations of senses and perceptions to the most complex thinking processes, is related to the relations to the physical organization that we, remaining on the soil of empirical psychological research, should understand how physical influences in the same sense, in which we are trying to reduce , for example, cultural development in its various branching to the relationship of the psyche with external natural living conditions. The mechanics of the soul - the interpretative ideas as imaginary entities subordinate to the laws completely independent of the physical influences - represents a completely transcendental discipline that does not have anything except the name, in common with the actual psychology, seeking to understand these mental states in their conditions and relationship.

This is the concept of imaginary mechanics of the soul - relating to real psychology as well as metaphysical air locks, depicting the world in themselves, to real natural science - makes it clear and second objection for us: Psychology - "Science of Laws"; Therefore, the concept of development is not only alien psychology, but even is in contradiction with it. Of course, with the concept of the soul that serves this psychological teaching as it were, the concept of development may be in contradiction. But whether it also contradicts the actual mental life, how is it given to us in undistorted psychological hypotheses of the form in the facts of individual consciousness? Will there be all over again with development, starting with the simplest perceptions of the senses and ending the emergence of the most complex emotional and mental processes? If psychology, as far as it is feasible for it, should reduce these phenomena to the laws, in any case, not the way! Abstractions of these laws from the facts of spiritual development. We never have to forget that "laws" set about any field of facts remain, only as long as they truly lead these facts into explanatory communication. Laws that do not satisfy this requirement do not help knowledge, but inhibit it. But there is a more significant fact as in individual and in general peaceful life than the fact of development?

And in this case, as it is generally often the right understanding of the subject, in my opinion, prevented the use of impaired analogies. Considering the mechanics and abstract physics as a sample to which any explanatory science should imagine about the difference in the conditions of both areas of knowledge. If psychology can be generally compared in a methodological relationship with any natural science discipline, then, first of all, of course, with physiology (since we are talking about human psychology - with human physiology), and not with mechanics and abstract physics arising from the study General and completely unchanged properties of the material world. After all, no physiologist agree that the issue of the development of life and life functions is not subject to the court of physiology, and that physiology should not, in the end, to open "laws", explaining this development to us. If this position is undoubtedly in physiology, then, moreover, in my opinion, it matters for psychology. In the study of physiological processes, in many cases, when it comes only about the understanding of mechanical or chemical processes in the body, still can be distinguished from the issue of genesis. In the psychological area, everything is just drawn into the stream of that never soothing spiritual formation, which, although it can take other forms in the field of historical phenomena, but here in the basics of their own, it remains identical with individual spiritual evolution, because all historical development takes its source In the main facts of spiritual evolution, manifested in individual life. If, therefore, it will ever be able to bring the facts under the laws in this area, the latter will never be able to satisfy us if they themselves are for the most part development laws.

Psychology does not otherwise do any other science about the spirit. Both lingopology, despite the fact that the object is incessantly changing in the stream of historical development, does not give up the formulation of empirical laws. For the essence of the case, it does not matter if such generalizations apply to a narrower or wider area. It is important that empirical laws found by natural science, in the last instance, both all together and separately taken are the laws of development. The laws of transition of sounds, for example, establish how the sound composition of one language or group of languages \u200b\u200bvaries over time. The laws of formation of forms establish how the forms of speech and what modifications they have undergone. If psychology denotes a known pattern in mental phenomena, as "laws", which do not give the immediate knowledge of this moment during the mental processes, then these laws are in essence, represent only seeming exceptions. In this case, the case in this case, as well as when installing the laws of grammar, when distracted by changes from speech sounds and forms to present the body of this language in a certain, adopted for constant, state, or just as when installing those laws of physiology, in The basis of which is placed exclusively in the developed human body these living conditions. Thus, the laws of association and the appeping for a certain level of development of consciousness acquire to a certain amount of generality. But the most this stage is a link in the long chain of development processes, and the psychological understanding of the laws having importance for her always implies acquaintance with the lower forms of mental phenomena, of which their higher forms developed.

Mental life in the consciousness of a person is different than in the consciousness of higher animals; In part, even the psyche of cultural person is different from the psyche of the savage. And they would be completely vain, hope that somedically we would be able to completely sum up the spiritual phenomenon of the highest level of development under the same "laws", which are subordinate to the psyche at the lowest stage of evolution. Nevertheless, there is a close relationship between both levels of development, which, in addition to any assumptions of a genealogical nature, it is presented to us the task of considering the laws of the highest level of development of mental life, in a certain sense as a product of the lower level evolution. All spiritual phenomena are drawn into the stream of historical evolution, in which the past, although contains the deposit of the development of laws suitable for the future, but these laws can never be exhaustively predetermined by the past. Therefore, at least you can, as a last resort, predict directionfuture development, but never the most development. The main reason for this lies in the fact that already in the development of general functions of consciousness, along with favorable conditions for this development, the influence of external environmental conditions is always important to the conditions contained in the very facts of mental life. This dependence of the development of the mind of the environment makes an unacceptable fiction to the assumption of psychological laws preceding any attitude to a physical organization and turning the latter unless into the means to achieve its goals. Psychology everywhere is dealing with development processes, which, similar to all spiritual processes, are associated with numerous external relations and with attitudes towards their own body. Therefore, psychology is also impossible to establish the laws of mental life in their abstractions from all these relations, as in any other field of historical development. Only if we admit the concept of "law" not in all the empirical sciences of the abstract generalization of known natural phenomena in the experiment, but give it the importance of the norm derived from the metaphysical prerequisites that the reality for any grounds should obey A priori, - Only in this case "laws" can take the form of such out of all conditions of time and external conditions of standing norms. But such not directly from the subject matter of psychology, but those introduced into it from an alien region, laws have always been unsuitable for explanation of spiritual phenomena, although it was not, as it should, of course, a lack of trying to artificially associate them with facts. But if even a similar attempt and succeeded, yet these imaginary laws would be left unaffected just the main problem of psychology - the question of the development of the psyche.

Psychology of the peoples of Wilhelm Wyandt

Belgorod State University

Department of the Second Foreign Language

Course work

topic: Psychology of the Peoples of Wilhelm Wyndt

the psychological system began to touch the linguistics.

The main task of V. Wundt is considered to create 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.

they affect the prevailing effect of personalities. 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

Is the psychology of peoples.

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.

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.

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.

The "soul of the people" is an analogy, of course, as strong and external, as well as 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.

the degree it may even be useful: Thus, the newly emerging discipline receives the most powerful impetus to ensure its position of acquisitions in the field of facts and more accurately understand its tasks by distinguishing with close to the areas of knowledge, and it will die too far-reaching And more precisely degrade the claims legitimate.

these, already recognized at the present, 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.

condition, languages, morals, religious views are not only the task of special scientific sectors, somehow: the history of culture and morals, linguistics and the philosophy of religion - but at the same time the need for the need to investigate these objects in their overall attitude to the nature of the person why they are mostly included, as an integral part, in anthropological studies. In particular, the commuard in his outdated currently, but in his time the era in anthropology writings, he drew due attention to the mental differences of races and peoples. But since anthropology explores these differences only in their genealogical and ethnographic meaning, then the only point of view is overlooked with which all mental phenomena associated with the collaborative life of people can be considered - psychological. And since the task of psychology is a description of these states of individual consciousness and an explanation of the connection of its elements and stages of development, a similar genetic and causal study of facts involving the spiritual relationships that exist in human society will undoubtedly be considered as an object of psychological Research.

and, therefore, only due to her to exhaust the task of psychological research. But since all the individual areas of knowledge, the problems of which at the same time affect the psychology of peoples, - Language studies, mythology, cultural history in its various branchings - have already tried to find out the psychological conditions of development for a long time, the attitude of the psychology of peoples to these individual disciplines becomes a certain extent controversial, and doubt arises, whether the other on the comprehensive resolution of the task that she puts themselves was taken. To weigh the thoroughness of this doubt, we will look first of all closer to the program created by Latsarus and Steinthale.

In fact, the program is so extensive as soon as possible: the object of this future science should not serve not only the language, myths, religion and morals, but also art and science, the development of culture in general and in its individual branching, even the historical destinies and death of individual Peoples, as well as the history of all mankind. But the entire area of \u200b\u200bresearch should be divided into two parts: an abstract, which is trying to clarify the general conditions and laws of the National Spirit, leaving aside individual peoples and their history, and a specific task of which to give the characteristic of the spirit of individual peoples and their special forms of development. The whole area of \u200b\u200bthe psychology of peoples is disintegrated into the "historical psychology of peoples."

Latsusus and Steinatal did not view those objections that first of all can come to mind about this program. First of all, they rebel against the assertion that the problems put by the psychology of peoples have already found their permission in the history and its individual branching: although the subject of the psychology of peoples and history in its various industries is the same, but the research method is different. The history of mankind is "an image of the last reality in the kingdom of spirit," it refuses to install the laws governing historical events. Just as a descriptive natural history needs an addition to the explanatory nature of physics, chemistry and physiology, and the story, in the sense of a kind of natural history of the Spirit, needs an addition from the physiology of the historical life of humanity, and this is the psychology of peoples. Since historians, especially the historians of cultural, philologists, are trying to achieve a psychological understanding of the facts studied by them, they give valuable preliminary work. These arguments that are able to protect the right to the existence of the psychology of peoples and its independence, in turn, very easily suggesting objections. It is hardly representatives of the history and various other sciences about the spirit will be ashamed to them in such a reasoning role: in essence, it is reduced to the fact that historians should serve the future psychology of peoples and work on it. In fact, this proposed in order to ensure the psychology of the peoples of the special area, the division of labor does not correspond to the actual conditions of scientific work. Of course, any story, if you like, represents the "picture of the last reality in the kingdom of the spirit." But such an image can not abandon the causal explanation of the events. Any historical discipline tends to therefore, along with the possibly wide seizure of external side conditions, to a psychological explanation. Of course, it is quite possible to doubt whether it will be possible to ever find the "laws of historical events" in the sense of laws of natural science. But if it were possible, the historian, of course, would never refuse to bring them out of the possibly widespread knowledge of the facts studied by them. A comparison with a natural history does not withstand criticism because the oppression of a purely descriptive and explanatory processing of the same object or state is not considered correct, perhaps, not one of the scientists. Zoology, botany, mineralogy no less than physics, chemistry and physiology, seek to explain the objects of their research and, as far as possible, to understand them in their causal relationships. The difference between these sciences lies rather that Zoology, Botany, mineralogy deal with the knowledge of individual objects of nature in their mutual communication, and physics, chemistry and physiology - with the knowledge of the general processes of nature. With these more abstract disciplines, it is possible to compare the general lingowns, comparative mythology or universal history, and with more specific disciplines - zoology, botany, mineralogy - a systematic study of individual languages, individual mythological cycles and the history of individual peoples. But here it also comes to mind the objection that such a different area in nature, in essence, do not allow comparisons between them, as they arise and develop in completely different conditions.

In particular, it is clearly manifested, in this case, in incomparably closer communication of common disciplines with special in the sciences of the Spirit. The evolution of individual languages, mythological cycles and the history of individual peoples is such an integral part of general lingopology, mythology and history that common and specific disciplines suggest each other, and abstract disciplines in particular depend on the specific. You can be a good physicist or physiologist, not possessing particularly deep knowledge in mineralogy and zoology, but specific areas here require knowledge of common. On the contrary, it is impossible to study general lingual language, universal history without a thorough acquaintance with individual languages \u200b\u200band individual historical epochs - it is rather possible even the opposite case here: the study of the private to a certain extent does not need a foundation. In the development of spiritual life, private, one inconsisen more directly is a part of a part of a whole than in nature. Nature breaks into many objects, which, along with the general laws of their occurrence and disintegration, and should serve as objects of an independent study, the spiritual development in each of its main areas is constantly decomposed only on a large number of partial development processes forming integrating components of the whole. Therefore, the object, and the study method remains the same in both separate areas and in general, based on them sciences. Unsatisfactory already from the point of view of natural sciences, the opposition of a purely descriptive and explanatory study of phenomena in the sciences of the spirit is quite, therefore, it does not withstand critics. Where it is not about different content, but only about another volume of the objects under study, there can already be a speech about the difference in the main methods or common tasks. The overall task consists everywhere not just in the description of the facts, but at the same time, and in the direction of their connection and, as far as this in each given case is possible, in their psychological interpretation. Which area, therefore, neither began with their research psychology of peoples, everywhere it finds that its functions are already carried out by individual disciplines.

Nevertheless, it can be assumed that in one respect, there is still a space that requires filling through a particularly thin and deep study. Each of the individual historical sciences traces the historical process only in one direction of mental life. So, language, myths, art, science, government and the external fate of peoples represent individual objects of various historical sciences. But isn't it clear the need to collect these individual rays of spiritual life as if in a single focus, once again make the results of all individual processes of development of the subject of unifying and comparing their historical research? Indeed, for a long time, this problem has attracted the attention of many researchers. Partly, representatives of universal history themselves felt the need to include in their presentation of historical events various moments of culture and morals. In particular, such a comprehensive study of the true task of the philosophy of history was always considered. And Latsusus and Steinatal did not consider the close connection by the program of psychology of peoples with the philosophy of history; But the fact is that, in their opinion, only a compressed, resonant image of spiritual content, a kind of quintessence of history have always been trying to give in the philosophy of history, and never paid attention to the laws of historical development. I do not think that this reproach was fair in such a common form. Both Gerr and Hegel, about which we must first remember when it comes to the philosophy of history, they tried to identify certain laws of development in the general course of history. If they, at the modern our view, did not come to a satisfactory result, then the reason for this was not the fact that they did not attempt to summarize the laws, but in the imperfection or inexpediency of the aids applied by them and methods, i.e. in those conditions , In the essence of any attempt in this such difficult area, give more or less transient. If, on the other hand, neither Gerder neither hegels were striving, in particular, to establish purely psychological laws of historical development, then in this they, perhaps, were right, since mental strengths still be our only one of the elements, Which should be taken into account for the causal explanation in history: in addition to mental forces in the historical process, the influence of nature and external influence plays a significant role.

2. 2 Main areas of the psychology of peoples

suggested by Latsarus and Steinthal, unacceptable. The full distinction of the description and explanation made by them is not justified in any science, and the new discipline required by them, wherever it turns out, everywhere finds all places engaged. On the other hand, it is impossible to agree with objections against the rights of the psychology of peoples to existence, asked from the concept of individual psychology and its tasks. An individual is no less than any group or society depends on the external influences and from the process of historical development; Therefore, one of the main tasks of psychology will forever remain a study of the interaction of the individual with the environment and the clarification of the development process. If we leave an unsuitable metaphysical concept about the soul and associated fiction about "laws" and we will understand under the "soul" only the cumulative content of mental experiences, and under mental laws - the law of the soul of the people comes in these experiences "It will be an equally acceptable and even necessary object of psychological research, like an individual soul. And since the pattern is noticeable and in those mental processes that are associated with the interaction and relationship of individuals, the psychology of peoples with no less than individual psychology, the right to attribute the title of "science of law".

Under such conditions, it can be assumed that the program of the psychology of peoples is unacceptable proposed by Latsarus and Steinthal, not because there is no such science with an independent program, but by virtue of too much the program and imperfect limitation of the task of this new discipline.

In fact, in the latter the fair objections causes the task formulation special or concrete Parts of the psychology of peoples. It should explore "the really existing National Spirit of Other People (Volksgeister) and special forms of development of each of them," therefore, give a psychological description and characteristics of individual peoples. But such an enterprise is a true task. ethnology Allocation of the psychological part of this study can be useful in the interests of the division of labor. But one can never be allowed in this case principled separation, and even those researchers who worked mainly in the field of psychological ethnology have a positive effect against such separation. True, ethnology must first of all can deliver the material for the overall characteristics of the mental properties of a person, why it in any case is an important auxiliary discipline for the psychology of peoples - however, the psychology of peoples correspond to the general discipline will be anthropology Physical and spiritual qualities.

it seems to me, should be excluded at least from the main, general research. Primarily here . Psychology is an important auxiliary tool for it, since psychological interpretation is necessary for any deeper penetration into the relationship of historical events. On the contrary, the story taken by itself, in no case cannot be - by virtue of the complex nature of historical processes - is counted among the main areas of the psychology of peoples. The historical destinies of the individual people have so peculiar character that only analogies are allowed between different epochs, and not the guidance of non-governmental psychological laws of development. In the study in the field of universal history, spiritual motives are combined, on the contrary, with a mass of natural historical and sociological conditions that are far over the scope of the tasks of psychological analysis, since all these elements taken as a whole seek to go already in character principles. In cases where psychology of peoples take part in the installation of these laws, - which is inevitable, if we do not want the philosophy of the story to go on the false path of the speculative structures, the discussion will be subject to certain private problems . So, the problems of clarifying the laws of the evolution of society, customs and rights, art, religion, etc., primarily relate to the psychology of peoples and then in a more general connection - to the philosophy of history. But the subject of consideration from the psychology of the peoples, these individual development processes are becoming only because of them - by virtue of the properties of human nature common to all the peoples, the coinciding on the merits are manifested. It is applied primarily to initial period Social life, whereas on the later levels of development, together with the growth of external and internal private influences, the diversity of evolution processes more and more disperses the total mental motives and causes them to dissolve in the aggregate of historical conditions; Therefore, the universal history and psychology of peoples in contact only in the sense that both of these disciplines must be connected to each other in order to achieve a philosophical study of historical humanity. But essentially evades evolution in history, the development of art and science.

they are possible only by common forms, and not by the main motives for its occurrence and initial evolution. If, along with external natural conditions, there are technical and early independent aesthetic motifs that define artistic creativity, they themselves are partly from the need for mythology, which should be objectified in mimic and plastic representations or in a song and narration to achieve distinctive development. And science initially completely merges with mythological thinking, and it still affects it for a long time. Another longer time remains, finally associated with myths, the third area of \u200b\u200bpublic life - Why the problem of development of it from mythology is generally one of the most important problems of the psychology of peoples coinciding at the same time quite with the problem of the development of mythology itself. With all these three areas, it is believed that from the moment of their allocation from myths and customs and the beginning of an independent existence, a separate personality is more decisively starting to influence general development, and at the same time, the distinctive features of individual evolution cycles begin to appear increasingly sharply. At the same time, research relating specifically to the psychology of peoples is allocated from a general historical study. But since in the psychology of peoples, there is no shortage of common motives, which for the most part can be viewed as a direct continuation of the forces acting in the initial period of the spiritual development of humanity, then before this new discipline grows a new task - to indicate the paths for which you can go to these Historical differentiation of common spiritual development. Here, the psychology of peoples again comes into contact therefore, on the one hand, with aesthetics and the philosophy of religion, on the other - with the philosophy of history.

Accordingly, it remains in the end, three Large areas requiring, apparently, a special psychological study - three areas, which - in view of the fact that their content exceeds the volume of individual consciousness - at the same time hug the three main problems of the psychology of peoples: language, myths and customs.

interpretation. But from the story in the proper sense of the word these three areas differ Customs are dependent on peculiar, unavail of any common rules, conditions. But along with the manifestation of this peculiar nature inherent in him, as well as the historical process, they obey, in contrast to the products of historical development in the close sense of the word, the common spiritual law of development.

The reason for this phenomenon lies in the fact that the evolution of these creative spirit of these common humanity is based on the community of spiritual forces, which are also consistent in well-known shares. In history, a similar attitude is observed only in the known individual motives of behavior, which is equally repeated throughout the organization of our organization everywhere. However, in this case, individual motives, by virtue of repeated intersection of interest, can never ensure that any actions of universal meaning for the overall movement of historical development: and in those results that are obtained in the field of psychology of peoples, these motives are maintained their individual. In this way, Psychology, in relation to the external history of peoples, always plays the role of auxiliary means, and in history there is no objects of an independent psychological study.

serves to clarify individual phenomena; On the other hand, the language, myths, customs themselves are spiritual development products, in the generation of which peculiar psychological laws are manifested. Although the properties of individual consciousness already contain the last motives for the emergence of these laws, but it cannot be said that these laws are already predetermined in motifs. Therefore, all the processes of evolution arising from the community of spiritual life become the problems of an independent psychological study; And for him it is quite advisable to keep the name For the reason that the nation is the most important of those concentric circles in which joint spiritual life can develop. The psychology of peoples, for their part, is part of general psychology, and its results often lead to valuable conclusions and in individual psychology, as the language, myths and customs, these products of the spirit of peoples, at the same time give material for conclusions also about mental Life of individuals. For example, a system of 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 ideas gives a sample to analyze the creation of individual imagination, and the history of customs highlights the development of individual wills of will. As an individual psychology, on the one hand, it serves to illuminate the problems of the psychology of peoples, so, in turn, and the facts drawn from the psychology of peoples acquire the importance of valuable objective material to explain the states of individual consciousness.

Psychology of peoples - independent science along with individual psychology, and although it enjoys the services of the latter, however, it also provides individual psychology. Against such a formulation of the psychology of peoples, it would be possible to argue that language, myths and customs in this case would simultaneously serve as objects of various sciences: language history, myths and morals on the one hand, the psychology of peoples - on the other. However, such an objection does not withstand critics. Such dual research is common and in other areas of knowledge. In geology and paleontology, anatomy and physiology, philology and history, history of art and aesthetics, in the knowledge system and its methodology, - in all these areas, objects coordinated with each other forms of scientific processing or completely or partly common, and the difference between disciplines is reduced only To one point of view with which problems are discussed. Even the life of the individual can be the subject of a double way of consideration: it can be considered in its individual, unauthorized nature and in its peculiar, only in its characteristic development course, and then it will serve as a subject. biographies This most narrow and limited form of history is very important, if a person depicted in it is significant in its content. But it is possible to explore individual experiences also from the point of view of their total value or the general laws of mental life manifest themselves; - It will be an already point of view of individual psychology, completely ignoring the specific value of this individual life, since in individual experiences it sees only the material in which the general laws of spiritual development are manifested.

In the language, myths and customs are repeated, as it were, on the highest level of development, the same elements from which data consist of cash states of individual consciousness. However, the spiritual interaction of individuals, from the general representations and the impositions of which the spirit of the people develops, introduces new conditions. It is these new conditions that force the People's Spirit to manifest itself in two different directions relating to each other approximately as a form and matter - in the language and in myths. The language gives the spiritual content of life that external form, which for the first time gives him the opportunity to become a common heritage. Finally, in customs, this general content is poured into the form of similar willow motives. But, just as when analyzing the individual consciousness of the presentation, feelings and will should be considered not as isolated forces or abilities, but as inseparable components of the same stream of mental experiences from each other, - the language, myths and customs represent the language, myths and customs Sobato, common spiritual phenomena, so closely struck each other, that one of them is unthinkable without the other. The language not only serves as an auxiliary means for the unification of the spiritual forces of individuals, but it takes over that the expression of the content in the speech; The language itself will be imbued with the mythological thinking that originally happens its content. Equally, the myths and customs are closely connected with each other everywhere. They belong to each other as well as the motive and act: customs express in the actions of the same life views that are taped in myths and are made by the general heritage due to the language. And these actions in turn make more durable and develop further representations from which they arise. The study of such an interaction is therefore, on a number with the study of individual functions of the soul of the people, an important task of the psychology of peoples.

At the same time, it should not be completely overlooked by the main difference between the history of the language, myths and customs from other processes of historical development. In relation to the language, the difference was thought to find that the development of him represents that it would be no historical, but the natural historical process. However, the expression is not quite successful; It is based on the recognition that language, myths and customs in the main points of their development do not depend on the conscious influence of individual volitional acts and represent the direct product of the creativity of the people of the people. The individual will can make only insignificant changes in these generations of the general spirit. But this feature is due not to so much in terms of independence from individuals, how much because the influence of them in this case is infinitely more fragmented and therefore manifests itself not so noticeable as in the history of political life and higher forms of development of spiritual life. But due to this imperceptibility of individual influences, each of them may be long only if it goes towards the aspirations already operating in the overall spirit of the people. Thus, these ascending to the most geasons of human existence of historical development processes really acquire a well-known affinity with processes in nature, since they seem to be arising from widespread intelligence. The volitional impulses are made in them in solid forces, which discover the known similarities with the blind forces of nature also in the fact that they cannot be influenced by their influence. Due to the fact that these primitive products of the total will represent the derivatives of widespread spiritual forces, it becomes clear and common in nature, inherent in phenomena in the well-known basic forms of them. It becomes clear that this character makes them not only the objects of historical research, but at the same time gives them the importance of common products of the human general spirit requiring psychological research.

the fact that the nature of the general capacity of the main forms of phenomena is observed mainly in the specified areas, in the rest, only since they are reduced to the specified three. The subject of psychological research - which has its own content of popular consciousness in the same sense, in which individual psychology has an individual consciousness content, - maybe therefore, in a natural way, only the fact that for popular consciousness has the same general meaning as for individual consciousness they have The facts studied in individual psychology. In fact, therefore, the language, myths and customs represent not any fragments of the creativity of the People's Spirit, but the most spirit of the people in its relatively unaffected individual influences of individual processes of historical development form.

physiologist and philosopher. But his name did it seems to create in 1878 the first experimental psychological laboratory, which became "Mecca" for psychologists of all countries. WEDDT believed that external mental processes are not available to experimental studies and proposed a cultural and historical method.

linguist studies). This work along with the "foundations of physiological psychology" was the main contribution of V. Wundt to psychology. "The problems of the psychology of peoples" is a collection of articles presenting a summary of the research program V. Wundt and served as an introduction to the multi-volume "psychology of peoples."

the behavior and problem "personality and mass", and more - the content of the "National Spirit", which, however, corresponded to the idea of \u200b\u200bpsychology as a "science of consciousness". He emphasizes the genetic priority of the National Spirit before individual. V. Wyandt on the examples of assimilation of the individuals of two languages \u200b\u200bshows that the imitation is not the main, but only the accompanying factor in the interactions in human society, similar to criticism, and the "theory of an individual invention". In place, they put the processes of "general creativity", "assimilation" and "dissimulation", but does not fully reveal their nature.

Undoubtedly, WEDDT possessed the most powerful organizational and critical intelligence, as well as the ability to generate research programs. However, informative intuitive creativity was not his elements. And, in my opinion, today the deep and verbose works of Wundt are read with less interest than more "journalistic", but also more "creative" works of a number of its contemporaries. But still, psychologists will always honor Wilhelm Wundt as a "Father Founder" of the experimental and cultural and historical versions of psychology.

List of used literature

1. WUNDT V. Introduction to psychology. - M.: 1912.

"Academy", 2002.

3. Pavlenko V.N., Taglin S. A. General and applied ethnopsychology. - M.: 2005.

5. Sukharev V. A., Sukharev M. V. Psychology of peoples and nations. - D.: 1997.

6. Yaroshevsky M. G. Psychology in the XX century. - M.: 1974.

WUNDT V. 1912: 25

WEDDT 1912: 27

Siegele 1892: 57

WUNDT 1912: 5

Sukharev V. A., Sukharev M. V. 1997: 239

Sukharev V. A., Sukharev M. V. 1997: 243

Krystko V. G. 2002: 105

Pavlenko V.N., Taglin S. A. 2005: 327

WUNDT V. 1912: 14

WUNDT V. 1912: 17

WUNDT V. 1912: 19

Sukharev V. A., Sukharev M. V. 1997: 21

Krystko V. G. 2002: 303

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.

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

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.

... "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...

Problems of psychology peoples

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

V. Wondt

The preface of the translator.

N. Samsonov

I. Tasks and methods of psychology of peoples.

1. The task of the psychology of peoples.

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.

Wilhelm Wyandt

The preface of the author.

V. Wondt

The preface of the translator.

N. Samsonov

I. Tasks and methods of psychology of peoples.

1. The task of the psychology of peoples.

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.

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