The concept of "image of the world" was introduced by A.N. Leontiev, considering the problems of perception. In his opinion, perception is not only a reflection of reality, it includes not only a picture of the world, but also concepts in which objects of reality can be described. That is, in the process of constructing an image of an object or situation, not individual sensory impressions are of primary importance, but the image of the world as a whole.

Development of the concept of "image of the world" by A.N. Leontiev is connected with his general psychological theory of activity. According to A.V. Petrovsky, the formation of the image of the world occurs in the process of interactions of the subject with the world, that is, through activity.

The psychology of the image, in the understanding of A.N. Leontiev, this is specifically scientific knowledge about how, in the process of their activity, individuals build an image of the world - the world in which they live, act, which they themselves remake and partially realize; it is also knowledge about how the image of the world functions, mediating their activity in the objective real world. He noted that the image of the world, in addition to the four dimensions of the reality of space-time, also has a fifth quasi-dimension - the meaning of the objective world reflected for the subject in the cognized objective intrasystemic connections of the objective world.

A.N. Leontiev, speaking about the "image of the world", wanted to emphasize the difference between the concepts of "world of images" and "image of the world", as he addressed the researchers of perception. If we consider other forms of emotional reflection of the world, then other terms could be used, such as, for example, "the world of experiences" (or feelings) and "experience (feeling) of the world. And if we use the representation process to describe this concept, then we can use the concept of "representation of the world."

Further discussion of the problem of the "image of the world" led to the emergence of two theoretical propositions. The first provision includes the concept that every mental phenomenon or process has its carrier, the subject. That is, a person perceives and cognizes the world as an integral mental being. When modeling even individual aspects of the functioning of particular cognitive processes, cognitive processes are taken into account. The second position complements the first. According to him, any human activity is mediated by his individual picture of the world and his place in this world.

V.V. Petukhov believes that the perception of any object or situation, a specific person or an abstract idea is determined by a holistic image of the world, and he - by the whole experience of a person's life in the world, his social practice. Thus, the image (or representation) of the world reflects that specific historical - ecological, social, cultural - background against which (or within which) all human mental activity unfolds. From this position, activity is described from the point of view of the requirements that are imposed on perception, attention, memory, thinking, etc., when it is performed.

According to S.D. Smirnov, the real world is reflected in consciousness as an image of the world in the form of a multi-level system of human ideas about the world, other people, oneself and one's activity. The image of the world is "a universal form of knowledge organization that determines the possibilities of cognition and behavior control."

A.A. Leontiev distinguishes two forms of the image of the world:

1. situational (or fragmentary) - i.e. an image of the world that is not included in the perception of the world, but is completely reflective, distant from our action in the world, in particular, perception (as, for example, during the work of memory or imagination);

2. extra-situational (or global) - i.e. an image of an integral world, a kind of scheme (image) of the universe.

From this point of view, the image of the world is a reflection, that is, comprehension. The image of the universe A.N. Leontiev considers it as an education associated with human activity. And the image of the world as a component of personal meaning, as a subsystem of consciousness. Moreover, according to E.Yu. Artemyeva, the image of the world is born simultaneously in consciousness and in the unconscious.

The image of the world acts as a source of subjective certainty, which makes it possible to unambiguously perceive objectively ambiguous situations. The system of apperceptive expectations arising on the basis of the image of the world in a particular situation affects the content of perceptions and representations, generating illusions and perception errors, and also determining the nature of the perception of ambiguous stimuli in such a way that the actually perceived or represented content corresponds to the integral image of the world, its semantic structures and structures. interpretations, attributions and forecasts arising from it regarding this situation, as well as actual semantic attitudes.

In the works of E.Yu. Artemyev's image of the world is understood as an "integrator" of traces of human interaction with objective reality. "From the standpoint of modern psychology, the image of the world is defined as an integral multi-level system of a person's ideas about the world, other people, about himself and his activity, a system that" mediates, refracts through itself any external influence". The image of the world is generated by all cognitive processes, being in this sense their integral characteristic.

The concept of "image of the world" is found in a number of works by foreign psychologists, among which the founder of analytical psychology, K.G. Cabin boy. In his concept, the image of the world appears as a dynamic formation: it can change all the time, just like a person’s opinion of himself. Each discovery, each new thought gives the image of the world new outlines.

S.D. Smirnov brings out the main qualities inherent in the image of the world - integrity and consistency, as well as complex hierarchical dynamics. S.D. Smirnov proposes to distinguish between nuclear and surface structures of the image of the world. He believes that the image of the world is a nuclear formation in relation to what appears on the surface as a sensually (modally) formed picture of the world.

The concept of "picture of the world" is often replaced by a number of terms - "image of the world", "scheme of reality", "model of the universe", "cognitive map". In the studies of psychologists, the following concepts are correlated: "picture of the world", "model of the world", "image of the world", "information model of reality", "conceptual model".

The picture of the world includes a historical component, a person's worldview and attitude, a holistic spiritual content, and a person's emotional attitude to the world. The image reflects not only the personal-ideological and emotional component of the personality, but also a special component - this is the spiritual state of the era, ideology.

The picture of the world is formed as a representation of the world, its external and internal structure. The picture of the world, in contrast to the worldview, is the totality of worldview knowledge about the world, the totality of knowledge about the objects and phenomena of reality. To understand the structure of the picture of the world, it is necessary to understand the ways of its formation and development.

G.A. Berulaeva notes that in the conscious picture of the world, 3 layers of consciousness are distinguished: its sensual fabric (sensory images); meanings, the carriers of which are sign systems, formed on the basis of the internalization of subject and operational meanings; personal meaning.

The first layer is the sensory fabric of consciousness - these are sensory experiences.

The second layer of consciousness is meanings. The bearers of meanings are objects of material and spiritual culture, norms and patterns of behavior fixed in rituals and traditions, sign systems and, above all, language. In meaning, socially developed ways of acting with reality and in reality are fixed. The internalization of operational and objective meanings on the basis of sign systems leads to the emergence of concepts (verbal meanings).

The third layer of consciousness is formed by personal meanings. Objective content, which is carried by specific events, phenomena or concepts, i.e. what they mean for society as a whole, and for the psychologist in particular, may not substantially coincide with what the individual discovers in them. A person not only reflects the objective content of certain events and phenomena, but at the same time fixes his attitude towards them, experienced in the form of interest, emotions. The concept of meaning is not associated with the context, but with a subtext that appeals to the affective-volitional sphere. The system of meanings is constantly changing and developing, ultimately determining the meaning of any individual activity and life as a whole, while science is mainly engaged in the production of meanings.

So, the image of the world is understood as a certain aggregate or an ordered multi-level system of human knowledge about the world, about oneself, about other people, which mediates, refracts through itself any external influence.

The image of the world is a personally conditioned, initially unreflected, holistic attitude of the subject to himself and to the world around him, which carries the irrational attitudes that a person has.

In the mental image, personal significance is hidden, the personal meaning of the information imprinted in it.

The image of the world is largely mythological, that is, it is real only for the person whose image it is.

Conclusion

Thus, comparison of SPPM to visual stimuli with and without assessment of their duration made it possible to detect a complex of positive-negative components (N400, N450-550, P#50-500, P500-800) that appears 400 ms after the start of the stimulus and probably reflective search and retrieval

SEB analysis from long-term memory, comparison of SEB with the duration of the presented signal, verbalization and voicing of the evaluation result.

Using the dipole localization method, it was found that the sources of these SMPS components are presumably located in the cerebellar hemispheres, the temporal cortex, and the insular lobe of the brain.

Literature

1. Lupandin V.I., Surnina O.E. Subjective scales of space and time. - Sverdlovsk: Ural Publishing House. un-ta, 1991. - 126 p.

2. Surnina O.E., Lupandin V.I., Ermishina L.A. Some patterns of change in the subjective time standard // Human Physiology. - 1991. - T. 17. - No. 2. - S. 5-11.

3. Pasynkova A.V., Shpatenko Yu.A. On the mechanism of subjective reflection of time // Questions of Cybernetics. Measurement problems

mental characteristics of a person in cognitive processes. - M.: VINITI, 1980. - 172 p.

4. Makhnach A.V., Bushov Yu.V. Dependence of the dynamics of emotional tension on the individual properties of the personality // Questions of Psychology. - 1988. - No. 6. - S. 130.

5. Luscher M. The Luscher color test. - L-Sydney, 1983. - 207 p.

6. Delorme A., Makeig S. EEGLAB: an open source toolbox for analysis of single-trial EEG dynamics including independent component analysis // J. Neurosc. Meth. - 2004. - V. 134. - P. 9-21.

7. Kavanagh R., Darccey T. M., Lehmann D. and Fender D.H. Evaluation of methods for three-dimensional localization of electric sources in the human brain // IeEe Trans Biomed Eng. - 1978. - V. 25. - P. 421-429.

8. Ivanitsky A. M. The main mystery of nature: how subjective experiences arise on the basis of the work of the brain. Psikhol. magazine - 1999.

T. 20. - No. 3. - S. 93-104.

9. Naatanen R. Attention and brain function: Proc. allowance: Per. from English. ed. E.N. Sokolov. - M.: Publishing House of Moscow. un-ta, 1998. - 560 p.

10. Madison G. Functional modeling of human timing mechanism // Acta Universitatis Upsaliensis. Comprehansive Summaries of Upsala Dissertations From the Faculty of Social Sciences. - 2001. - V. 101. - 77 p. upsala. ISBN 91-554-5012-1.

11. Ivry R. and Mangles J. The many manifestations of a cerebellar timing mechanism // Presented at the Fourth Annual Meeting of the

12. Ivry R. and Keele S. Timing functions of the cerebellum // J. Cognitive Neurosc. - 1989. - V. 1. - P. 136-152.

13. Jeuptner M., Rijntjes M., Weiller C. et al. Localization of cerebellar timing processes using PET // Neurology. - 1995. - V. 45. - P. 1540-1545.

14. Hazeltine E., Helmuth L.L. and Ivry R. Neural mechanisms of timing // Trends in Cognitive Sciences. - 1997. - V. 1. - P. 163-169.

Received December 22, 2006

N. A. Chuesheva

THE CONCEPT OF "IMAGE OF THE WORLD" IN PSYCHOLOGICAL SCIENCE

The concept of "image of the world" is not new to modern science. It is actively used by philosophers, psychologists, linguists. The concept of "image of the world" is often replaced by a number of similar concepts - "picture of the world", "scheme of reality", "model of the universe", "cognitive map". Traditionally, the image of the world is understood as a certain set or an orderly multi-level system of human knowledge about the world, about oneself, about other people, etc., which mediates, refracts through itself any external influence. Previously, this concept was paid attention only to culturology, cultural history, ethnology and linguistics, which studied the picture of the world of different peoples. Within the framework of philosophy, it is emphasized that individual consciousness in its formation is based on a scientific map.

the mud of the world, which is interpreted as a structural element of the system of scientific knowledge. The picture of the world, in contrast to the worldview, is the totality of worldview knowledge about the world, "the totality of the subject content that a person possesses" (Jaspers). Linguists argue that the image of the world is formed on the basis of a particular language and is determined by its specificity. In cultural studies, the issues of mediating the image of the world of the subject by the features of the culture to which the given subject belongs are studied. Sociologists focus their attention on the reflection of various social objects, phenomena and connections between them in the subjective image of the human world.

The problem of the image is also one of the most important problems of psychological science. According to

N. A. Chuesheva. The concept of "image of the world" in psychological science

many researchers, the development of the image problem is of great importance not only for theoretical psychology, but also for solving many practical problems. In psychology, the picture of the world is considered in the context of the world of a particular person and the world as a whole.

The introduction of this concept into psychological science is mainly associated with the development of a general psychological theory of activity (Leontiev A.N., 1979). The key idea of ​​A. N. Leontiev was the assertion that in the process of constructing the image of an object or situation, not individual sensory impressions, but the image of the world as a whole, are of primary importance.

Considering the processes of generation and functioning of the image, A. N. Leontiev refers to the person himself, to his consciousness. He introduces the concept of the fifth quasi-dimension, in which the objective world is revealed. This is a semantic field, a system of meanings. The introduction of this concept made it possible to understand how, in the process of activity, an individual builds an image of the world in which he lives, and his actions, by which he remakes and partially creates an image, i.e. how the image of the world functions, mediating the activity of the individual in the objectively real world. The individual builds, according to A. N. Leontiev, not the World, but the Image, “scooping” it out of objective reality. As a result of the process of perception, an image of a multidimensional world, an image of objective reality, is obtained.

In addition, A. N. Leontiev argues that the world in its remoteness from the subject is amoral. Modalities arise only when subject-object relationships and interactions arise. The picture of the world includes invisible properties of objects: amodal - discovered by experiment, thinking and supersensible - functional properties, qualities that are not contained in the "object's substrate". The supersensible properties of an object are represented in meanings. The picture of the world includes not the image, but the depicted. The image of the world is not some kind of visual picture or copy, designed in the "language" of one or another sensory modality.

This provision served as an impetus for further development of the problem, determined the subject of subsequent works, which, in turn, emphasized that “in psychology, the problem of perception should be posed as the problem of building a multidimensional image of the world, an image of reality in the mind of an individual” .

Further development of the problem is associated with the names of S. D. Smirnov, A. S. Zinchenko, V. V. Petukhov and others. In their works, the concept of “image of the world” acquires a different status than in the work of A. N. Leontiev, and is concept in the study and analysis of cognitive processes.

The fundamental, key position for S. D. Smirnov (1981) was the distinction between “mi-

rum of images”, individual sensory impressions and a holistic “image of the world”.

When defining the image of the world, S. D. Smirnov points to the understanding that it is not the world of images, but the image of the world that regulates and directs human activity. Revealing this contradiction, he notes the main characteristics of the image of the world:

The amodal nature of the image of the world, since it also includes supersensible components, such as meaning, meaning. The idea of ​​the amodal nature of the image of the world allows us to assert that it includes not only those properties of objects that are found on the basis of “object-subject” interactions, but also those properties of objects that require the interaction of two or more objects to be detected. The image of the human world is a form of organization of his knowledge;

The holistic, systemic nature of the image of the world, i.e. irreducibility to a set of individual images;

The multilevel structure of the image of the world (the presence of nuclear and surface formations in it) and the problem of carriers of individual components of the image of the world, its evolution as a whole;

Emotional and personal meaning of the image of the world;

Secondary image of the world in relation to the external world.

Thus, S. D. Smirnov shows how the concept of "image of the world" in the aspect that was proposed by A. N. Leoniev, allows you to take a decisive step towards understanding that cognitive processes are of an active nature.

An analysis of the above problems shows a range of issues related to the introduction of the concept of the image of the world into the problems of sensory cognition.

VV Petukhov showed the need for further development of the concept of "image of the world" and presented the operational content of this concept in relation to the psychology of thinking.

Considering various means and methods for solving mental problems, he determined the specifics of an adequate unit of empirical study of the representation of the world. Such a unit, in his opinion, should be a certain unity of nuclear and surface structures.

F. E. Vasilyuk studied the image of the world from the point of view of the typology of life worlds and developed the fundamental property of the image - subjectivity, and thus brought to the fore the emotional component of the image of the world.

The problem of the relationship between subjective experience and the image of the world is central in the studies of E. Yu. Artemyeva. She points out that such an integral formation as a subjective representation of the world (the image of the world) carries "traces of the entire prehistory of the mental life of the subject" . Thus, there must be a structure that is capable of being a regulator and a building

the material of the image of the world, and such is the structure of subjective experience. This structure includes three layers. The first and most superficial is the “perceptual world” (Artemyeva, Strelkov, Serkin, 1983). The perceptual world has four coordinates of space, and is also characterized by meanings and meanings. The specificity of this layer lies in the fact that its "building material", its texture are modal. This layer corresponds to the surface structures of the image of the world.

The next layer is semantic. This layer contains traces of interaction with objects in the form of multidimensional relationships. By nature, they are close "to semantics - systems of "meanings" understood in one way or another." Traces of activity are fixed in the form of relationships and are the result of three stages of the genesis of the trace (sensory-perceptual, representational, mental). This layer is transitional between surface and nuclear structures (when compared with the layers of the image of the world). When describing the division of subjective experience into layers, this layer by E. Yu. Artemyeva was called the “picture of the world”.

The third, the deepest, correlates with the nuclear structures of the image of the world and is formed with the participation of conceptual thinking - a layer of amodal structures that is formed during the "processing" of the semantic layer. This layer is designated in the narrow sense by the image of the world.

The picture of the world is in a peculiar relationship with the image of the world. The picture of the world is a certain set of relations to actually perceived objects, closely connected with perception. It is more mobile, in contrast to the image of the world, and is controlled by the image of the world, and the building material supplies the "perceptual world" and perception.

An interesting approach to understanding the picture of the world is presented in the work of N. N. Koroleva. She made an attempt to develop the concept of "picture of the world" in terms of a personal approach to a person's worldview. From the point of view of this approach, the picture of the personality's world is a complex subjective multi-level model of the life world as a set of objects and phenomena that are significant for the personality. The basic forming pictures of the world of the individual are determined, which are invariant semantic formations as stable systems of personal meanings, the content modifications of which are due to the peculiarities of the individual experience of the individual. Semantic formations in the picture of the world perform representative (representation of the life world to the subject), interpretive (structuring, interpretation of life phenomena and events), regulatory (regulation of human behavior in life situations) and integrative (ensuring the integrity of the picture of the world) functions. Semantic organization of the picture of the world

has a "synchronic" plan, which defines the main classes of objects of the semantic field of the personality and is represented by a system of semantic categories, and a "diachronic" one, which reflects the basic parameters of interpretation, evaluation and dynamics of the picture of the world and is represented by a system of semantic constructs. In our opinion, this approach allows you to penetrate deeper into the inner world of the individual and recreate its individual identity.

Understanding the content side of the image of the world is presented in the work of Yu. A. Aksenova. It introduces the concept of "picture of the world order", which exists in the individual consciousness and is understood as one of the dimensions of the subject's picture of the world. The picture of the world order (individual or universal) is presented as a way of describing the world, a way by which a person understands the world and himself. Choosing this or that way of describing the world, a person manifests himself, structuring the world in his mind, asserts his place in this world. Thus, the completeness of mastering and the ability to manifest one's deep, essential beginning depends on the choice of the method of describing the world.

E. V. Ulybina considered the dialogical nature of everyday consciousness and the sign-symbolic mechanisms of the functioning of this construct. As a result of the process of symbolization, the material-object specificity of the phenomena of the objective world is overcome. The conducted psychological experiments made it possible to reconstruct significant aspects of the subject 's picture of the world .

E. E. Sapogova considers the construction of the image of the world in individual consciousness as the ability of a person to arbitrarily control the processes of reflection, and reflection, in turn, represents mediation by sign systems that allow a person to appropriate the socio-cultural experience of civilization. In her opinion, the “image of the world” has an active and social nature. Formed in ontogeny, the image of the world becomes a "generating model" of reality. In her work “The Child and the Sign”, E. E. Sapogova refers to V. K. Vilyunas, who believes that “it is the global localization of the reflected phenomena in the “image of the world”, which provides an automated reflection by a person of where, when, what and why he reflects and does, constitutes the concrete psychological basis of the conscious nature of mental reflection in a person. To be aware means to reflect the phenomenon as “prescribed” in the main system-forming parameters of the image of the world and to be able, if necessary, to clarify its more detailed properties and connections.

It is difficult to disagree with the opinion of A.P. Stetsenko, who believes that it is necessary to refer to the concept of “image of the world” in the case when the researcher is faced with the task of “... identifying special structures of mental reflection that provide the child with

E. H. Galaktionova. Gesture as a factor in the child's mental development

the possibility of achieving specifically human goals - the goals of orientation in the world of social, objective reality, i.e. in the world of "people and for people" - with the prospect of further management of the process of such orientation ". In other words, the solution of such problems will make it possible to determine the patterns of occurrence, the mechanism of development in ontogenesis of specific human abilities of cognition. All this, according to A.P. Stetsenko, is the foundation for the formation of cognitive processes and is a prerequisite for the subsequent development of the child.

Considering the concept of "image of the world" within the framework of the theory of psychological systems (TPS), it is necessary to indicate that this theory is a variant of the development of postclassical psychology. TPS understands a person as a complex, open, self-organizing system. The mental is considered as something that is generated, arises in the process of functioning of psychological systems and thereby ensures their self-organization and self-development. “The essence of the TPS lies in the transition from the principle of reflection to the principle of generating a special psy-

chological (not mental) ontology, which is a system construct that mediates the relationship between a person and the world of “pure” objectivity (“amodal world”), which ensures the transformation of the amodal world into a “reality” “mastered” by a person and becoming his individual characteristic. A person as a psychological system includes a subjective (image of the world) and an activity component (a way of life), as well as reality itself, which is understood as a multidimensional world of a person. The image of the world is presented as a holistic and systemic-semantic reality, which is the world of a given person, in which he lives and acts.

Summing up, it is necessary to point out that despite the fact that today a large number of theories have been accumulated that reveal the concept of "image of the world", structure, psychological mechanisms, and more, each of the theories presented studies its own aspects of the problem. As a result, it is impossible for the subject to form a holistic view of the unfolding picture of the world.

Literature

1. Dictionary of a practical psychologist / Comp. S.Yu. Golovin. - M., 1997. - S. 351-356.

2. Philosophical Encyclopedic Dictionary / Ed. E.F. Gubsky, G.V. Korableva, V.A. Lutchenko. - M., 1997.

3. Leontiev A.N. Image of the world // Selected. psychological works: In 2 volumes - M., 1983. - S. 251-261.

4. Smirnov S.D. The world of images and the image of the world // Bulletin of Moscow State University. Ser. 14. Psychology. - 1981. - No. 2. - S. 13-21.

5. Petukhov V.V. The image of the world and the psychological study of thinking // Bulletin of Moscow State University. Ser. 14. Psychology. - 1984. - No. 4. - S. 13-21.

6. Vasilyuk V.E. Methodological analysis in psychology. - M., 2003. - 272 p.

7. Artemyeva E.Yu. Fundamentals of the psychology of subjective semantics. - M., 1999. - 350 p.

8. Queen N.N. Semantic formations in the picture of the world of personality: Abstract of the thesis. dis... cand. psychol. Sciences. - St. Petersburg, 1998. - 16 p.

9. Aksenova Yu.A. Symbols of the world order in the minds of children. - Ekaterenburg, 2000. - 272 p.

10. Ulybina E.V. Psychology of everyday consciousness. - M., 2001. - 263 p.

11. Sapogova E.E. The child and the sign: a psychological analysis of the sign-symbolic activity of a preschooler. - Tula, 1993. - 264 p.

12. Stetsenko A.P. The concept of "image of the world" and some problems of the ontogeny of consciousness // Bulletin of Moscow State University. Ser. 14. Psychology. - 1987. - No. 3.

13. Klochko V.E., Galazhinsky E.V. Self-realization of personality: a systematic view. - Tomsk, 2000. - 154 p.

Received June 21, 2006

UDC 159.922.7

E. N. Galaktionova

GESTURE AS A FACTOR OF CHILD'S MENTAL DEVELOPMENT

Barnaul State Pedagogical University

Recently, there has been a growing interest in the problems of non-verbal communication, which can be seen in the increase in the number of published works (A. Pease, D. Fast, V. A. Labunskaya, E. I. Isenina, E. A. Petrova, A. Ya. Brodetsky , G. E. Kreydlin and others). Ideas about the meaning of various types of non-verbal communication, the value of cruelty are actively developing.

communication in human development, which are reflected in a number of works on general and special psychology, communication psychology, etc. In the literature, the need to study and develop non-verbal means of communication is considered as one of the conditions for the most successful adaptation of a person in any environment, establishing communication

In 1979, an article by A.N. Leontiev "Psychology of the image", in which the author introduced the concept of "image of the world", which today has a very large descriptive potential for all areas of psychology. The concept was introduced to summarize the empirical data accumulated in the study of perception. As the concept of "image" is integrating for describing the process of perception, so the concept of "image of the world" is integrating for describing all cognitive activity.

For an adequate perception of an object, it is necessary both to perceive the whole world as a whole, and to “inscribe” the perceived object (in the broad sense of the word) into the image of the world as a whole. Analyzing the texts of A.N. Leontiev, the following properties of the image of the world can be distinguished:

1) the image of the world is “predetermined” by a specific act of perception;

2) combines individual and social experience;

3) the image of the world fills the perceived object with meaning, that is, it causes the transition from sensory modalities to the amodal world. Meaning of A.N. Leontiev called the fifth quasi-dimension (except for space-time) the image of the world.

In our works, it has been experimentally proved that the subjective meaning of events, objects, and actions with them structures (and generates) the image of the world is not at all analogous to the structuring of metric spaces, affectively “pulls and stretches” space and time, places accents of significance, violates their sequence and inverts . Just as two points far apart on a flat sheet can touch if the sheet is folded in three-dimensional space, objects, events and actions that are far apart in time and space coordinates can touch in meaning, turn out to be “before”, although they happened “after” according to space-time coordinates. This is possible because "the space and time of the image of the world" are subjective.

Generating functions of the image of the world provide the construction of many subjective "variants of reality". The mechanism for generating and choosing the possible (forecast) is not only and not so much logical thinking, but the “semantics of possible worlds”, directed by the nuclear layer (goal-motivational complex) of the image of the world.

For further use, here are five definitions of the concept “image of the world” that we compiled earlier:

1. The image of the world (as a structure) is an integral system of human meanings. The image of the world is built on the basis of highlighting what is significant (essential, functional) for the system of activities implemented by the subject). The image of the world, presenting the cognized connections of the objective world, determines, in turn, the perception of the world.

2. The image of the world (as a process) is an integral ideal product of consciousness, obtained by constantly transforming the sensual fabric of consciousness into meanings.

3. The image of the world is an individualized cultural and historical basis of perception.

4. The image of the world is an individual predictive model of the world.

5. The image of the world is an integrated image of all images.

A.N. Leontiev and many of his followers described a two-layer model of the image of the world (Fig. 1), which can be represented as two concentric circles: the central one is the core of the image of the world (amodal, structures), the peripheral one (sensory design) is the picture of the world.

Rice. 1. Two-layer model of the image of the world

Due to the difficulties of operationalizing the study of the image of the world on the basis of a two-layer model, a three-layer model was used in our works - in the form of three concentric circles: the core inner layer (amodal goal-motivational complex), the middle semantic layer and the outer layer - the perceptual world (Fig. 2).

Rice. 2. Three-layer model of the image of the world

The perceptual world is the most mobile and changeable layer of the image of the world. The images of actual perception are components of the perceptual world. The perceptual world is modal, but it is also a representation (attitude, foresight and completion of the image of an object based on the prognostic function of the image of the world as a whole), regulated by deeper layers. The perceptual world is perceived as a set of moving objects ordered in space and time (including one's own body) and an attitude towards them. It is possible that one's own body defines one of the leading systems of space-time coordinates.

The semantic layer is transitional between surface and core structures. The semantic world is not amodal, but, unlike the perceptual world, it is integral. At the level of the semantic layer, E.Yu. Artemyeva singles out the actual meanings as the relationship of the subject to the objects of the perceptual world. This integrity is already determined by the meaningfulness, signifi- cance of the semantic world.

The deep layer (nuclear) is amodal. Its structures are formed in the process of processing the "semantic layer", however, there is still not enough data to reason about the "language" of this layer of the image of the world and its structure. The components of the nuclear layer are personal meanings. In the three-layer model, the nuclear layer is characterized by the authors as a goal-motivational complex, which includes not only motivation, but also the most generalized principles, attitude criteria, and values.

Developing a three-layer model of the image of the world, we can assume that the perceptual world has areas of perception and apperception (zones of clear consciousness according to G. Leibniz), similar to Wundt's zones. The term "areas of apperception" and not "zones of apperception" was chosen by us not by chance. This term emphasizes both the continuity of the ideas of Leibniz and Wundt, and the difference in the content of the term. Unlike W. Wundt, today one can point not to associative and arbitrary, but to motivational, target and anticipatory determinants of the allocation of areas of apperception. In addition, taking into account the proven S.D. Smirnov's position that perception is a subjective activity, one can say that the allocation of areas of apperception is determined not only by actual stimulation, but also by all the previous experience of the subject, is directed by the goals of actions of practical activity and, of course, by the determinants of cognitive activity proper. The areas of apperception are not at all continuous, as was the case with Wundt. For example, in the experiments of W. Neisser, it is clearly shown that when perceiving two superimposed video images, the subjects easily select any of them on the task, which is due to the anticipatory influence of the prognostic functions of the image of the world.

Similar areas exist in the deep layers of the image of the world. It is possible that the psychological mechanism of changes in the perceptual world, and behind it in the deeper layers, is precisely the dynamics of actualization of areas of apperception, the content of which, in turn, is determined by the motive (subject) of human activity. The parts of the perceptual world that are most often found in areas of intense perception, that is, associated with the subject of activity, are the most well structured and developed. If we imagine the model of the three-layer structure of the image of the world as a sphere, in the center of which there are nuclear structures, the middle layer is the semantic layer, and the outer layer is the perceptual world, then the professional functional substructure is modeled as a cone growing at the top from the center of such a sphere (Fig. 3).

Rice. 3. Functional (activity) apperceptive subsystem of the image of the world

Stable activity functional subsystems of the image of the world are formed in any activity, but they are especially clearly “manifested” in the study of professional activity: a professional often demonstrates that he “sees”, “hears”, “feels” the features of his subject area (engine knock, wallpaper joints, shades of color or sound, surface irregularities, etc.) is better than non-professionals, not at all because his sense organs are better developed, but because the functional apperceptive system of the image of the world is “tuned” in a certain way.

Professional attitude to subjects and means of professional activity E.Yu. Artemyeva called the world of the profession. At the heart of the proposed E.A. Klimov of the multifaceted structure of the image of the world of a professional is the thesis that professional activity is one of the factors for typifying individual images of the world: 1. The images of the surrounding world among representatives of different types of professions differ significantly. 2. The society is quantized into various objects in different ways in the descriptions of professions of different types. 3. There are specific differences in the picture of the subject relatedness of the gnosis of different types of professionals. four. Different professionals live in different subjective worlds(highlighted by me - V.S.).

E.A. Klimov proposed the following structure of the image of the world of a professional (Table 1):

Table 1: The structure of the image of the world of a professional

The seventh plane is the most dynamic under normal conditions, the first the least. The image of the world of a professional consists of well-defined systemic integrity, the disintegration of which leads to the loss of the professional usefulness of ideas.

As a result of mastering the material of the chapter, the student must:

know

• the concept of "image of the world" and be able to use it;
• types of models of the image of the world and be able to describe them;
• the main regularities of the functioning of the image of the world and its professional specificity;

be able to

• use the concept of "image of the world" to generalize and interpret the results of using the methods of psychology of subjective semantics and psychosemantics;
• use knowledge about the professional specifics of the image of the world to work with different types of professionals;

own

• knowledge about the structural components of the image of the world for research planning;
• the described research schemes and the possibility of their use in their own scientific and applied developments.

The concept of "image of the world"

The image of the world as a system of meanings

A. N. Leontiev introduced the concept of "image of the world" to solve the problems of generalizing a huge body of empirical data accumulated in studies of human perception. Drawing an analogy, we can say that just as the concept of "image" is an integrating concept for a systematic description of the process of perception, taking into account the totality of its active and reactive components, so the concept of "image of the world" is an integrating concept for describing the entire phenomenology of human cognitive activity. Today, this concept has a very large descriptive potential for all areas of domestic psychology.

Assuming that those relations of reality that are significant for the regulation of activity (for animals - life activity) become the subject of mental reflection, A.N. Leontiev proved this in a series of his experiments on the development of nonspecific sensitivity: the subjects, performing the task, learned to distinguish the color of the skin of the palm ( Leontiev, 1981) . These facts allowed A. N. Leontiev to develop views on the role of activity in the formation of sensations, on the determinism of sensations by objective reality.

Summarizing the results of numerous studies of perception, A.N. Leontiev puts forward the "assimilation hypothesis": the essence of the sensory assimilation mechanism lies in assimilation of the dynamics of perceptual actions to the properties of the reflected.

• 1. A person recognizes an object by touch after the movements of his fingers and palm describe a contour similar to the shape of the object.
• 2. A person visually recognizes an object or image after the line of his gaze (fixed with a suction cup with a microphone around the pupil, the flashlight beam shows the movements of the gaze on photographic paper) describes a contour similar to the object or image.
• 3. A person recognizes a sound after the frequency of vibrations of the tympanic membrane becomes similar to the frequency of sound vibrations.

Experimental data (non-specific sensitivity, hearing studies) allowed A. N. Leontiev to suggest that "that the process of assimilation, with the exclusion of the possibility of external practical contact of the motor organ with the object, occurs by" comparating " signals within the system, i.e. in the internal field" (Leontiev, 1981, p. 191). This assumption is one of the first formulations of the thesis about the polymodality and possible amodality of the image.

Solving the problem of the emergence of the psyche, A. N. Leontiev narrowed the conditions (the world) to the subject of need and its properties. Solving the problem of the appearance of an image, he, on the contrary, proved the dependence of perception on the entire objective world as a whole: “It turns out that the condition for the adequacy of perception of an individual object is an adequate perception of the objective world as a whole and the relation of the object to this world” (ibid., p. 149) .

A. N. Leontiev especially emphasized: "a) the predetermination of this signified, meaningful objective world to each specific act of perception, the need to "include" this act in an already prepared picture of the world; b) this picture of the world acts as a unity of individual and social experience" (Leontiev , 1983, p. 36).

The role of human experience and the role of systems of socially developed meanings in the understanding of this experience, the non-identity of the image of the world with a visual or any other image, any combination of images is emphasized. E. Yu. Artemyeva (Artemyeva, 1999) interprets the “scooping out” of the subjective image from the world described by A. N. Leontyev as the first proposed model of merging process, image and reality in one mental act. In the cited (Leontiev, 1983, pp. 37–38) draft of an unwritten book by A. N. Leontiev (probably "The Image of the World"), the development of the presentation of expanding time ends with a socio-historical perspective, and expanding space ends with a cosmic one ("It is no longer mine, but human").

The image of the world, in addition to the four dimensions of space-time, also has the fifth “quasi-dimension” [meaning]: “This is a transition through sensibility, beyond the boundaries of sensibility, through sensory modalities to the amodal world! The objective world acts in meaning, i.e. the picture of the world is filled with meanings "(Leontiev, 1983, vol. 2, p. 260). The introduction of the fifth dimension emphasizes the fact that the image of the world is determined not only by the spatio-temporal characteristics of reality (four-dimensional model of space-time), but also by the meaning for the subject of what is reflected: "... Values ​​do not appear as something that lies in front of things , but as something that lies behind the appearance of things - in the cognized objective connections of the objective world, in various systems in which they only exist, only reveal their properties" (ibid., p. 154). The subjective meaning of events, objects and actions with them structures the image of the world in a completely different way from the structuring of metric spaces, affectively "contracts and stretches" space and time, places emphasis on significance, violates their sequence and, thereby, casts doubt (or in no way puts) all kinds of logical connections, being part of the irrational. The "image of the world" is a concept that describes a subjective, biased model of the world, including the rational and the irrational, developing on the basis of a system of activities in which a person is included (Artemyeva, Strelkov, Serkin, 1983).

The work of A. N. Leontiev "The Image of the World" (Leontiev, 1983, vol. 2) makes it possible to reconstruct probabilistically the five-dimensional model of the phenomenology described by the concept "image of the world": four dimensions of space-time are "permeated" by the fifth dimension - meaning, as another coordinate of each points of four-dimensional space-time. Interpreting, we can say that just as two points far apart on a flat geometric figure can touch if you fold a sheet in three-dimensional space, objects, events and actions far apart in time and space coordinates can touch in meaning, turn out to be "before", although there were "after" according to the temporal and spatial coordinates of the four-dimensional space-time. This is possible only because "the space and time of the image of the world" are subjective. If we take into account the concept of the representation of meanings and meanings for the future, then the "whirling" of the subjective time of the image of the world, its "leading" and "lagging behind" the conventional reality becomes understandable.

Using such a model, we refuse uniform models of unchanging space filled with objects, and a uniform model of time filled with events with objects in space. Strictly logically reasoning, when formulating the concept “image of the world”, we should generally use not the structures of the description of the material world, but the structures of descriptions of such ideal phenomena as the concept, meaning, representation, idea, thought, etc. This is exactly what A. N. Leontiev, speaking about the image of the world as a system of meanings. Rejection of this is a methodological dead end for many researchers who propose models of subjectively uniform space or time, which make it possible to describe the facts obtained in the experiment with a big stretch (or, to put it directly, "with adjustment"), but are helpless in predicting the subjective structures of space and time. The problem of the time of the image of the world during its development requires a fundamental solution to the still undeveloped problems of synchronization of the processes of the "internal" and "external" worlds and the "requalification" of experimental data on all cognitive processes (especially memory) as built not only "as a result", but, before everything, "for" activity.

Based on the above considerations, we formulate the following working definitions.

Definition 1."The image of the world" is a concept introduced by A. N. Leontiev to describe the integral system of human meanings. The image of the world is built on the basis of highlighting the experience (signs, impressions, feelings, ideas, norms, etc.) that is significant (essential, functional) for the system of activities realized by the subject. The image of the world, presenting the cognized connections of the objective world, determines, in turn, the perception of the world.

The images of the world of different people are different due to different cultural and historical conditions of their formation (culture, language, nationality, society) and differences in individual lifestyles (personal, professional, age, household, geographical, etc.).

An example of the functional dismemberment of a system is the dismemberment of consciousness by A. N. Leontiev into its components (functional subsystems): meaning, personal meaning and sensory fabric of consciousness (for more details, see subparagraph 2.1.1). The functions of meaning and personal meaning as components of consciousness consist in structuring, transforming sensory images of consciousness in accordance with socio-historical practice (cultural description) and in accordance with the experience (being-for-itself, personal history of activities) of the subject. What is the product of such a transformation?

Definition 2."The image of the world" is a concept introduced by A. N. Leontiev to describe the integral ideal product of the process of consciousness, obtained by constantly transforming the sensual fabric of consciousness into meanings ("meaning", objectification). The image of the world can be considered as a process to the extent that we change the ideal integral product of the work of consciousness.

The concept of "consciousness" is not identical with the concept of "image of the world", since the sensual ("sensual tissue", according to A. N. Leontiev) is not a component of the ideal image. The determining factors in the transformation of sensual images of consciousness into meanings are the regularities of the existence of the image of the world and the totality of the activities implemented by the subject.

The activity implemented by the subject is the driving force behind the change (development) of the image of the world. Considering the image of the world as an established dynamic system, we must take into account that this system has its own stable structure that preserves the system from destruction (and, sometimes, development), which gives the image of the world some conservatism. It is possible that the balance of conservatism and variability is one of the characteristics of the image of the world, which makes it possible to introduce a typology of "images of the world" (for example, age-related) and algorithms for describing individual images of the world.

• It should be noted that the subjects could not clearly describe their sensations, but could name the color, i.e. here it may be more correct to speak of the development of non-specific perception than of sensitivity.
• Still, we have no right to assert categorically that A.N. Leontiev created just such a model of psychological phenomenology, described by the concept of "image of the world", we have no right.
• Such a model is much better and more accurate than the previous models allows one to describe and interpret fundamental psychological patterns, for example, the laws of association formation.
• A. N. Leontiev would not introduce a new concept that is completely identical to the one already widely used.
• Such conservatism can explain the mechanisms of installation, apperception, and illusions of perception.

Problem
image of the world
in human knowledge

The image of the world is the subject of study of many sciences interested in human knowledge. For centuries, the image of the world has been built, revealed and discussed by thinkers, philosophers, scientists from various points of view. The picture of the image of the world allows a better understanding of a person in all his connections and dependencies on the world around him. The category of the image of the world is significant for revealing the features of human consciousness through the context of ethnic groups, cultures, mentalities, etc. Different approaches to understanding the image of the world reveal its dependence on various external and internal variables.

The image and/or picture of the world are quite developed categories of Russian psychology. Research in this direction was carried out by E.Yu. Artemyeva, G.A. Berulava, B.M. Velichkovsky, V.P. Zinchenko, E.A. Klimov , A.N. Leontiev, V.S. Mukhina, V.F. Petrenko, V.V. Petukhov , S.D. Smirnov and many others.

Based on many theories and concepts that reveal the category of the image of the world, we will discuss some historically determined approaches to this problem.

The image of the world is a changing reality

The image of the world is a psychological reality

When a person interacts with the world, a special psychological reality is formed - an image of the world or a picture of the world. Since ancient times, man has had an integral system of ideas about himself and the world around him, about his role and place in it, about the spatial and temporal sequence of events, their causes, meaning and goals. Each culture has such an integral system of world order, within which the worldview of an individual is formed. With the development of civilization and the accumulation of a huge amount of heterogeneous information through scientific discoveries, the image of the world has lost its intracultural integrity and has become extremely variable. The image of the world began to represent a holistic construction of the world from the elements selected by consciousness, which are actually significant, valuable and relatively consistent for an individual human personality. There are as many images of the world as there are their carriers, and each person is the constructor of his own world. In everyday life, the world and the image of the world are merged into a single whole.

The subjective image of the world has a basic, invariant part, common to all its bearers, and a variable part, reflecting the subject's unique life experience. The invariant part is formed in the context of culture, reflecting its system of meanings and meanings. Its variability is determined by the socio-cultural reality in which a person is immersed. The realities of the modern world make it difficult to use the traditional patterns of culture due to its variability. Therefore, each new generation “creates” such an image of the world that allows it to adequately adapt to the world and adequately influence this world.

The image of the world is changeable
reality

The problem of the specificity of the image of "one's own" world for a certain generation and age is a constantly changing reality. It is "one's own" image of the world, including the conscious and unconscious levels, that directly affects the regulation of all human life and plays a decisive role in the development of the individual.

The formation and content filling of the image of the world originates in the early years. Ideas about the surrounding world depend on a complex of social conditions. “What information a child has about our world depends primarily on the social environment: the family or adults who have replaced the family; national traditions of the immediate environment; place of residence (city, village, farm, etc.) and other factors. Due to the peculiarities of the culture into which the child has entered by the fact of his birth, he forms a special idea of ​​​​the world ”(Mukhina V.S.). Throughout a person's life, while remaining basically stable enough, the image of the world undergoes constant changes due to the objective transformations of the realities of being and the development of the inner position of the individual. The specificity of the content of the image of the world, in addition to historical and ethno-cultural features, has age and subcultural specifics.

The more dynamic the culture, the more noticeable that each new generation has its own image of the world, different from other generations. Understanding the features of "one's own" image of the world is most evident through opposition to another (primarily "foreign") image of the world. In this context, the features of the image of the world are revealed in more detail through the binary opposition "friend / foe".

The image of the world in the space of myth

Myth as a way to build an image of the world

The period in which a single and stable picture of the world was formed is usually called cosmological or mythopoetic. The beginning of this period is considered to be the era immediately preceding the emergence of civilizations in the Middle East, the Mediterranean, India and China. During this period, myth becomes the main way of understanding the world. Researchers of traditional societies (K. Levi-Strauss, M. Eliade, G. Frankfort, etc.) note that the myth should be understood as a special type of thinking, chronologically and essentially opposed to historical and natural science types of thinking, and a ritual focused on continuous and holistic.

In traditional cultures, the image of the world has a symbolic nature and is embodied in mythological ideas about the world. In its most general form, the mythological picture of the world (model of the world) is defined as an abbreviated and simplified representation of the entire sum of ideas about the world within a particular tradition. The bearers of this tradition may not be aware of the picture of the world in its entirety and consistency. The “world” is understood as a person and the environment in their interaction, i.e. the world is the result of processing information about the environment and the person himself with the help of sign systems. The picture of the world is realized in various semiotic incarnations coordinated among themselves and forming a single universal system, to which they are subordinate.

People of traditional cultures have a special picture of the world, within which they consider a person as a part of society, and society - included in nature and dependent on cosmic forces. Nature and man do not oppose each other: natural phenomena are conceived in terms of human experience, and human experience in terms of cosmic phenomena. The world for a person of traditional culture “seems not empty or inanimate, but teeming with life. This life is manifested in personalities - in man, animal and plant, in every phenomenon that a person encounters. At any moment he can face any phenomenon not as "It", but as "You". In this collision, "You" manifests its personality, its qualities, its will. The world and man, therefore, are a single whole, and not opposed to reality.

The image of the world in myth expresses an attempt to streamline an area that is actually significant for a person. The established order in the world is identified with the laws of the world, in connection with which the picture of the world is subject to constant reproduction: the picture of the world is considered both the “framework” of life and the fulcrum from which a person begins to count his life.

The image of the world in the space of ethnic groups and cultures

Ethnic picture of the world as the basis of mentality

The mythological vision of the world is preserved in the traditional cultures of various ethnic groups. Each ethnic group in its historical development has developed its own separate picture of the world, uniting the members of the ethnic group together. “Different ethnic groups have a unifying principle in myths, which explains the commonality of the psychological status of individuals of antiquity. The picture of the world is formed through an ethnocentric view of the individual as the property of the genus, but at the same time as a subject endowed with the powers and spirit of people and objects, capable of penetrating the spiritual essence of beings, with a potential that goes beyond the visible capabilities of a real natural person. "(Mukhina V.S.). On the basis of the ethnic picture of the world, the traditional consciousness of the ethnos (mentality) is formed, this is a special worldview system that is transmitted in the process of socialization and includes ideas about priorities, norms and behaviors in specific circumstances. Through the descriptions of these representations, in turn, the cultural tradition inherent in the ethnic group or any part of it in a given period of time can be described.

Thanks to ethnic culture, a person receives such an image of the environment in which all elements of the universe are structured and correlated with the person himself, so that every human action is a component of the overall structure. Ethnos correlates a person with the specifics of the real world of topics. Ethnos names all the significant realities of the world for a person, determines their meaning and place in the universe in relation to a person. The ethnic picture of the world determines for a person the system of interaction with the world, the nature of the attitude to the various realities of the world.

Ethnos builds new pictures
peace

The ethnic picture of the world changes greatly over time, and people are not always aware of the cultural gaps that may be obvious to the researcher. Only logically inexplicable blocks, accepted as an axiom in the ethnic picture of the world, remain unchanged, which outwardly can be expressed in the most diverse form. Based on them, the ethnos builds new and new pictures of the world - those that have the greatest adaptive properties in a given period of its existence and enable a person to most successfully build relationships with him.

At the present stage of development of ethnology, the ethnic picture of the world is understood as some coherent idea of ​​being, inherent in the members of this ethnic group. This idea is expressed through philosophy, literature, mythology (including modern), ideology, etc. It reveals itself through the actions of people, as well as through their explanations of their actions. It, in fact, serves as the basis for people to explain their actions and their intentions. According to the results of the author's expeditionary research to various regions with relatively preserved mono-ethnic traditional cultures, it is noted that the picture of the world is often realized by the members of the ethnic group only partially and fragmentarily. The fact of consciousness is rather not its content, but its presence and integrity. The ethnic picture of the world in modern traditional cultures is largely syncretic and has significant variability among different generations and people with different social experience. At the same time, the ethnic picture of the world continues to perform the function of streamlining the system of ideas that exist in the real socio-cultural environment of a person. Disparate elements of the picture of the world are present in the mind of a person as fragments that outwardly do not quite fit together. This becomes clear when trying to identify and correlate the worldviews of different people of the same ethnic community. However, the inconsistency and heterogeneity of the elements of the picture of the world, its mosaic, manifested in texts recorded even from one performer, in the internal plan seem to be integral. The paradoxical and contradictory nature of the elements of the general picture of the world is removed in the inner plane of the individual, largely due to the fact that the image of the world and the relationship with it is mostly non-reflexive.

Often, the internal logic present in the ethnic picture of the world can be perceived by the members of the ethnos as normative, but in reality it turns out to be only partially so. In the same period, different groups within an ethnic group can have different pictures of the world, which have a common framework, but the schemes themselves differ, and the logic of behavior coming from one source manifests itself in practice in completely different, sometimes even opposite ways. This is manifested to the greatest extent in modern ethnic groups when considering intergenerational differences, as well as when comparing in detail the differences between the images of the world and the cultural traditions of people in the villages of the same region.

The division of the world
into "one's own" and "foreign" spaces

Of great importance in the ethnic picture of the world is the division of the space surrounding a person into “own” and “foreign”. In fact, as B.F. Porshnev, a generic person discovered himself in the world through the division of the world into “they” and “we”. At present, in traditional cultures, the division of the world into “ours” and “theirs” can be observed in the form of the so-called matryoshka principle. At the same time, properties alienated from a person, “masters”, forces with which it is necessary to be able to build relationships, observing the system of existing standards, are attributed to the “foreign” space, for the violation of which the “owners” or “higher powers” ​​will inevitably be punished. "Own" space is determined by the system of sign-subject mediation, a kind of labeling system. A person protects "his" world from the "alien" one with various symbolic objects and actions, creating peculiar boundaries and thresholds that define the exact boundary between the worlds.

Disclosure of the image of the world by the method of binary
oppositions

In works devoted to recreating the ways of worldview of people of different cultures (studies of primitive thinking by the method of binary oppositions of K. Levi-Strauss, reconstruction of the model of the world of the Slavs by V.I. Toporov, reconstruction of the medieval image of the world by A.Ya. Gurevich, etc.), the model of the world is presented as a set of interrelated universal concepts or as a series of basic semantic oppositions, semantic oppositions. Their set, which is necessary and sufficient for describing the world (macro- and microcosm), consists of 10–20 pairs of opposed features. They are connected, first of all, with the structure of space (up/down, right/left, close/far, etc.), time (day/night, yesterday/today, winter/summer, light/darkness, etc.). Among other oppositions, the following are essential: life/death, nature/culture, even/odd, white/black, male/female, older/younger, own/alien, self/other, sacred/worldly, etc. The set of attributes is projected onto the axiological axis ( opposition good/evil, good/bad). A number of categories have an ambivalent nature, including simultaneously opposed signs (for example, a solar eclipse, northern lights). Based on a set of binary features, universal sign complexes are constructed, with the help of which the world is assimilated and described. These complexes are realized in various code systems (astral, vegetative, zoomorphic, numerical, acoustic and other codes). All this complex - but at the same time simple - classification apparatus at the semantic level is one, since it describes the same object - the world - from the point of view of the same subject - a person. This is a kind of “grid of coordinates through which people perceive reality and build an image of the world that exists in their minds” . Thus, a complex and changeable system of the image of the world, which has ethno-cultural determinants, becomes available for comparative research.

Image of the world in the space of historical changes

The image of the world as an image of reality

The emergence of a non-mythological model of the world is associated with the development of philosophy and science in Ancient Greece in the 4th century BC. BC. The justifying and describing myth is replaced by attempts to explain the phenomena of the world in a different way, to unravel their true causes. One of the first to propose a new view of the world was the ancient Greek thinker Heraclitus of Ephesus: “The world, one of everything, was not created by any of the gods and by any of the people, but was, is and will be an ever-living fire, naturally igniting and naturally extinguishing. ..” . The key issue in the philosophical constructions of ancient thinkers about the picture of the world was the search for a2rch2 - the immanent and enduring basis of being, the "origin", "ontological principle" or "original cause". A significant moment in the restructuring of the picture of the world in the ancient era is the emergence of a distinction between the objective and the subjective, on the basis of which scientific thought develops.

The image (picture) of the world has become the subject of historical changes. Each historical epoch generated its own concepts of the image of the world. The main driving factors for changing the image of the world are religious teachings, on the one hand, and scientific discoveries, on the other. Each new religious system formed its own system of dogmatics, which determined the image of the world. The change in the images of the world in the context of religions is largely connected with the change in the religions themselves. Science, on the other hand, gradually rebuilt the image of the world as the understanding of the structure of the world and the place of man in it developed.

Image of the world and science

Since the 19th century, the categories "image of the world", "picture of the world" and related concepts have become the subject of a number of sciences. The term “picture of the world” began to be widely used in physics in the late 19th and early 20th centuries. G. Hertz was one of the first to use it to refer to the physical picture of the world as a set of internal images of external objects, from which information can be obtained logically regarding these objects. M. Planck defined the physical picture of the world as an objective image of reality, formed by physical science, which reflects the real laws of nature. At the same time, M. Planck distinguished between a practical picture of the world - a system of subjective ideas about the surrounding reality, developed on the basis of experiences, and a scientific picture of the world - as a model of the real world in an absolute sense, regardless of individuals and all human thinking.

A. Einstein believed that human knowledge of nature has a contradictory character; the display of the world with the help of scientific methods occurs on the basis of the preliminary creation of its integral image. “A person strives in some adequate way to create for himself a simple, clear picture of the world in order to break away from the world of sensations, in order, to a certain extent, to try to replace this world, thus, with a picture.” The image of the world in the subjective space of a person turns out, on the one hand, to be interconnected with the development of science and scientific interpretations of reality, but, on the other hand, continues to influence the very course of the development of science.

The picture of the world began to claim to reflect the world "as it is in itself", structuring it in a system of concepts and ideas characteristic of a certain stage in the development of mankind. Scientific concepts began to determine in many respects the image of the world for man in a meaningful way.

Image of the world in the space of psychological theories

The concept of an image
world and related concepts

The concept of "image" is a significant category of psychology (A.N. Leontiev, S.D. Smirnov, S.L. Rubinshtey, etc.). The image is the initial link and at the same time the result of any cognitive act. Modern researchers understand the image as a cognitive hypothesis comparable to objective reality. The image of the world is functionally and genetically primary in relation to any specific image or separate sensory experience. Hence, the result of any cognitive act will not be a separate image, but a changed image of the world, enriched with new elements. This means that the idea of ​​integrity and continuity in the origin, development and functioning of the cognitive sphere of the personality is embodied in the concept of the image of the world. And the image of the world acts as a multi-level integral system of a person's ideas about the world, other people, about himself and his activities.

The image of the world and concepts close to it - a picture of the world, a model of the universe, a scheme of reality, a cognitive map, etc. - have different content in the context of various psychological theories.

The image of the world as a cognitive map

Studies of the model of the world, as a reflection of the subjective experience of a person, were undertaken primarily within the framework of the cognitive direction, in connection with the problem of perception, storage and processing of information in the human mind. The main function of consciousness is defined as the knowledge of the world, which is expressed in cognitive activity. At the same time, the volume and type of processing of active information coming from the external environment depends on the assumption of the subject regarding the nature of the perceived object, on the choice of the method of its description. The collection of information and its further processing is determined by the cognitive structures available in the mind of the subject - “maps” or “schemes”, with the help of which a person structures the perceived stimuli.

The term "cognitive map" was first proposed by E. Tolman, who defined it as an indicative scheme - an active structure aimed at finding information. W. Neisser noted that cognitive maps and schemes can manifest themselves as images, since the experience of an image also represents a certain internal aspect of readiness to perceive an imaginary object. Images, according to W. Neisser, are “not pictures in the head, but plans for collecting information from a potentially accessible environment” . Cognitive maps exist not only in the field of perception of the physical world, but also at the level of social behavior; any choice of action involves anticipation of a future situation.

The image of the world as a semantic memory

The issue of representation of the world to a person was also considered in studies of the processes of memorization and storage of information, the structure of memory. So, episodic memory is opposed to semantic memory, understood as a kind of subjective thesaurus that a person possesses, organized knowledge about verbal symbols, their meanings and relationships between them, as well as the rules and procedures for their use. The semantic memory stores the generalized and structured experience of the subject, which has two levels of organization: categorical (pragmatic), which allows you to determine whether a concept of an object belongs to a certain semantic class and its relation to other objects of the same class, and syntagmatic (schematic), describing simultaneously existing relationships of objects or a sequence of actions.

The image of the world as a system of meanings
and field of meaning

The concept of "image of the world" in Russian psychology began to be actively discussed by A.N. Leontiev, who defined it as a complex multi-level formation with a system of meanings and a field of meaning. “The function of the image: self-reflection of the world. This is the function of nature's "intervention" in itself through the activity of subjects, mediated by the image of nature, that is, the image of subjectivity, that is, the image of the world. The world that opens through man to himself. A.N. Leontiev noted that the problem of the mental should be posed from the perspective of building in the mind of the individual a multidimensional image of the world as an image of reality. Based on the theoretical views of A.N. Leontiev, three layers of consciousness can be distinguished in the conscious picture of the world: 1 - sensual images; 2 - meanings, the carriers of which are sign systems, formed on the basis of the internalization of subject and operational meanings; 3 - personal meaning.

The first layer is the sensory fabric of consciousness - these are sensory experiences that "form the obligatory texture of the image of the world." The second layer of consciousness is meanings. The bearers of meanings are objects of material and spiritual culture, norms and patterns of behavior fixed in rituals and traditions, sign systems and, above all, language. In meaning, socially developed ways of acting with reality and in reality are fixed. The internalization of objective and operational meanings on the basis of sign systems leads to the emergence of concepts. The third layer of consciousness forms personal meanings. That is, what an individual puts into specific events, phenomena or concepts, the awareness of which may not significantly coincide with the objective meaning. Personal meaning expresses the "meaning-for-me" of life objects and phenomena, reflects a person's biased attitude towards the world. Thus, a person not only reflects the objective content of certain events and phenomena, but at the same time fixes his attitude towards them, experienced in the form of interest, emotions. The system of meanings is constantly changing and developing, ultimately determining the meaning of any individual activity and life as a whole.

image of the world as a whole

A.N. Leontiev revealed the differences between the image of the world and the sensory image: the first is amodal, integrative and generalized, and the second is modal and always concrete. He emphasized that the basis of the individual image of the world is not only sensual, but the entire socio-cultural experience of the subject. The psychological image of the world is dynamic and dialectical; it is constantly being changed by new sensory representations and incoming information. At the same time, it is noted that the main contribution to the process of constructing the image of an object or situation is made not by individual sensory impressions, but by the image of the world as a whole. That is, the image of the world is a background that anticipates any sensory impression and realizes it as a sensory image of an external object through its content.

Image of the world
and existential consciousness

V.P. Zinchenko developed the idea of ​​A.N. Leontiev about the reflective function of consciousness, including the construction of emotionally colored relationships to the world, to oneself, to people. V.P. Zinchenko singled out two layers of consciousness: existential, including the experience of movements, actions, as well as sensual images; and reflective, uniting meanings and meanings. Thus, worldly and scientific knowledge correlates with meanings, and the world of human values, experiences, emotions correlates with meaning.

Image of the world
and human activity

According to S.D. Smirnov, the image of the world is primary in relation to sensory impressions from the perceived stimulus, any emerging image, being a part, an element of the image of the world as a whole, not only forms, but confirms, clarifies it. "This is a system of expectations (expectations), confirming the object - hypotheses, on the basis of which the structuring and subject identification of individual sensory impressions take place" .

S.D. Smirnov notes that a sensual image taken out of context in itself does not carry any information, since “it orients not the image, but the contribution of this image to the picture of the world” . Moreover, to build an image of external reality, the primary is the actualization of a certain part of the already existing image of the world, and the refinement, correction or enrichment of the actualized part of the image of the world occurs in the second turn. Thus, it is not the world of images, but the image of the world that regulates and directs human activity.

The image of the world is a fundamental condition for the mental life of the subject

However, many researchers offer a broader understanding of the image of the world; its representation at all levels of a person's mental organization. So, V.V. Petukhov singles out in the image of the world the basic, "nuclear" structures that reflect the deep connections between man and the world, not dependent on reflection, and the "superficial" ones, associated with a conscious, purposeful knowledge of the world. The idea of ​​the world is defined as a fundamental condition for the mental life of the subject.

The image of the world as an "integrator" of human interaction with
reality

E.Yu. Artemyeva understands the image of the world as an "integrator" of traces of human interaction with objective reality. It builds a three-level systemic model of the image of the world. The first level - the "perceptual world" - is characterized by a system of meanings and modal perceptual, sensual objectivity. The second level - the "picture of the world" - is represented by relations, and not by sensory images, which retain their modal specificity. The third level - "the image of the world" - is a layer of amodal structures that are formed during the processing of the previous level.

Image of the world
and life path of the individual

In the works of S.L. Rubinstein, B.G. Anan'eva, K.A. Abulkhanova-Slavskaya and others, the image of the world is considered in the context of a person's life path, through the system of cognition of being in the world. It is revealed that the formation of the image of the world occurs in the process of a person's knowledge of the world around him, comprehension of significant events in his life. The world for a person appears in the specifics of the reality of being and becoming one's own "I" of a person.

Image of the world
and lifestyle

S.L. Rubinstein characterizes man as a subject of life, in his own existence and in relation to the world and another person, emphasizing the integrity, unity of man and the world. The world, in his understanding, is “a set of people and things communicating with each other, more precisely, a set of things and phenomena correlated with people, an organized hierarchy of various modes of existence”; “a set of things and people, which includes what relates to a person and what he relates to by virtue of his essence, what can be significant for him, what he is directed to” . That is, a person as an integrity is included in the relationship with the world, acting, on the one hand, as a part of it, and on the other, as a subject that cognizes and transforms it. It is through a person that consciousness enters the world, being becomes conscious, acquires meaning, becoming the world - a part and product of human development. At the same time, not only human activity plays an important role, but also contemplation as an activity for understanding the world. As a proper human mode of existence, a person singles out “life”, which manifests itself in two forms: “as the real causality of the other, expressing the transition into another ... and, secondly, as an ideal intentional “projection” of oneself - already inherent only in a specifically human way of life” . S.L. Rubinstein singled out two layers, levels of life: involvement in direct relationships and reflection, comprehension of life. S.L. Rubinstein emphasized the importance of not only the relationship "man - the world", but also the relationship of a person with other people, in which the formation of consciousness and self-consciousness takes place. "In reality, we always have two interrelated relationships - a person and being, a person and another person, these two relations are interconnected and interdependent" . In correlating the content of one's life with the life of other people, a person discovers the meaning of life. The world in the works of S.L. Rubinstein is considered in its infinity and continuous variability, which is reflected in the understanding of the specifics of his knowledge and human interaction with him. “The property of the world appears in their dynamic, changing attitude towards a person, and in this respect, not the last, but the main, decisive role is played by the worldview, the person’s own spiritual image.” Ideas S.L. Rubinshtein are significant for understanding the problem of a person's life path through the context of understanding her image of the world and herself in the world.

The image of the world is a person's worldview in the context of the realities of being

A special place for understanding the phenomenon of the image of the world for us is occupied by the concept of development and being of the personality by V.S. Mukhina. The problem of the image of the world is considered here, on the one hand, when discussing the development of the internal position of the individual and its self-consciousness, and on the other hand, when considering the ethnic features of the picture of the world. In any case, this problem is discussed in the context of the relationship between the internal space and self-awareness of the individual with the features of the realities of being. According to the concept of V.S. Mukhina, a person builds his worldview, his ideology on the basis of an internal position, through the formation of a system of personal meanings in the context of the characteristics of the realities of his life. Historically and culturally conditioned realities of human existence are divided into: 1 - the reality of the objective world; 2 - the reality of figurative-sign systems; 3 - the reality of social space; 4 - natural reality. The worldview in this regard is presented as a generalized system of a person's views on the world as a whole, on the place of mankind in the world and on his individual place in it. The worldview of V.S. Mukhina is defined as a person's understanding of the meaning of his behavior, activity, position, as well as the history and prospects for the development of the human race. The meaningful filling of the image of the world in the process of development of the personality and its self-consciousness is mediated by a single mechanism of identification and isolation. The idea of ​​the world is formed in the context of a certain culture in which a person was born and grew up. It is noted that "the picture of the world is built in the child's mind, primarily under the influence of those positions that are characteristic of adults that influence the mind of the child" . Thus, consideration of the features of the image of the world must be carried out in conjunction with the realities of the development and existence of man.

Structure
self-consciousness - the image of oneself in the world

V.S. Mukhina revealed that in the inner psychological space of a person born into this world, through identification, self-consciousness is built, which has a structure that is universal for all cultures and social communities. "The structure of a person's self-consciousness is built within the system that generates it - the human community to which this person belongs." In the process of growing up, the structural links of self-consciousness, thanks to a single mechanism of personality development, identification and isolation, acquire a unique content, which at the same time carries the specifics of a particular socio-cultural community. Structural links of self-consciousness, the content of which is specific in various ethnic, cultural, social and other conditions, in fact, are the image of oneself in the world and act as the basis for the vision of the world as a whole.

The changes taking place in the world, the transformations of the realities of human existence meaningfully change the content of the structural links of a person's self-consciousness and modify the image of the world. At the same time, the structure of self-consciousness and the image of the world act as a stable system of connections between a person and the world, allowing him to maintain integrity and identity to himself and the world around.

Summary

The image of the world
basis of adaptation
and adequate interaction
man with peace

Discussing the problem of the image of the world in understanding various areas of knowledge about a person, the following most significant points can be distinguished. In the study of traditional cultures and ethnic groups, the image of the world is discussed in connection with the specifics of mythological and ethnic consciousness. The image of the world in the myth is considered through its function of ordering the realities of existence that are significant for a person, determining the place of a person in the world and the system of interactions between a person and the world. It is noted that the formation of the image of the world in various ethnocultural conditions occurs largely according to a single mechanism of opposition "we" - "they", on the basis of which the images of "our" and "foreign" worlds are formed. When studying the features of the image of the world in various ethnic groups and cultures in the humanities, the method of binary oppositions is widely used.

In the context of discussing the problem of the image of the world, it is significant to understand that each historical epoch gave rise to its own concepts of the image of the world. In the process of becoming scientific knowledge of reality, the so-called scientific picture of the world is in constant development, which structures the world in a system of concepts and ideas characteristic of a certain stage in the development of mankind.

In psychological science, the problem of the image of the world is considered: 1 - in the context of cognitive processes; 2 - in the context of a system of meanings and meanings developed as a result of human interaction with the world; 3 - in the context of the life path of the individual in interaction with the world; 4 - in the context of the problem of adaptation and building adequate interaction in the changing realities of life; 5 - in the context of the problem of self-consciousness and worldview; and etc.

In most concepts, the “image of the world” is understood, first of all, as a reflection of the real world in which a person lives and acts, at the same time being a part of this world. In this regard, the words of M.M. Bakhtin: “... The world where an act really takes place, an act is performed, is the one and only world, concretely experienced: visible, audible, tangible and thinkable ... The single uniqueness of this world is guaranteed by the reality of the recognition of my only involvement, my alibi in it ". The image of the world is a subjective reality, inseparably interconnected with the objective realities of human existence. The image of the world, on the one hand, is a historically changeable process of adaptation to a changing reality, and on the other hand, it is the basis for building an adequate interaction with the surrounding reality by a person.

The disclosure of the features of the content of the image of the world makes it possible to better understand the inner world of a person in conjunction with the realities of being. To conduct research on the features of the image of the world as a psychological reality in the context of a person's existence in the world, it is important to take into account the approaches to this problem discussed above.

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