Formation of personality, What is not clear in the...

Becoming a person

Since birth, the personality is essentially unchanged, but only revealed; aware, but does not generate itself. This, however, is only one aspect of the personality; taken alone, it is only misleading. No less personality is development and becoming; the person realizes himself in the world through various situations, through the opportunities provided by these situations, through the tasks presented by them. Personality is endowed with a certain historical basis and is not just a time-stretched expression of some definitive certainty, but creation by a person himself

Knowing what can be understood, we ultimately inevitably rest on what is inaccessible to understanding. The totality of understandable interrelations in each given moment is rooted in the incomprehensible. Externally viewed that the incomprehensible is the reality of the outside world, approaching to each individual individual and, from the moment of birth, determining the course of his life, determining what it gives or takes away, requires or allows. From the inside, the incomprehensible is, on the one hand, biologically the given constitution (set of innate qualities) and, on the other hand, the person's freedom as his potential being - as an existential. Existence can not be the object of cognition or scientific research. Considering a person as an object of psychological and psychopathological research, we just glance over it with a glance. An element that is not accessible to understanding, thanks to which everything is understood, we try to interpret in terms of biology.

Psychologically understandable relationships, instinctual drives, emotional movements, reactions, actions, goals and ideals are always conceived in conjunction with the initially set constitution which manifests itself in these relevant, conscious events of mental life and in the external forms of their expression. We also refer to this constitution as a person, referring to the unconscious disposition that underlies the totality of understandable interrelations and pointing out the fact that, although the constitution is fully understood by the personality in all external manifestations of its connections, it remains inaccessible to understanding in its real integral being; as such a constitution can be explained, for example, proceeding from the laws of heredity.

The underlying factor, which we call it freedom, is not an object, but a border beyond which no research is possible. We can regard individuals as personalities, while others are not; but such statements are not so much empirically-affirmative, as a philosophical-evaluative nature. In this way, we mean the apparent presence (or absence) in a given person of some existentially significant truth. At the philosophical level, this allows us to clarify its possibilities; but this does not give us anything in terms of an empirical understanding of the realities of his mental life. Proceeding from the idea of ​​existence, we can construct ideals, which are immediately discarded as philosophically false. Using the concept of "personality", we, perhaps, mean an ideal of the higher unity of the individual with the maximum wealth and abundance of particulars; the individual approaches this ideal unity continuously as he adapts to the real circumstances of his life. Consistent thinking and behavior, consistency, reliability are all attributes of an ideal personality. Accordingly, the personality can be assessed in terms of its ability to consistently think, to consistently, consistently motivated volitional acts, to artistry in shaping the style of one's own life; we are talking about different types of ideal personality - such as sage, saint, hero, etc. But in this section we will use the concept of personality in a completely different sense.

Not only from the philosophical point of view, but also in the interests of scientific research, we must fully understand the limits that exist for any researcher in the human field. Of course, no one forbids us; we are obliged to comprehend as much as possible anything that can be comprehended, confirmed to be put forward as a problem and analyzed. But we will inevitably be defeated and get out of the way if we decide that we know too much or that everything (or at least everything fundamental) is available to our knowledge. Having reached the limits beyond which science is already powerless, the researcher must know that now he enters the area where he is to meet another person not as a scientist but as a partner in a common destiny. Man as an existential is something more than a set of psychologically intelligible interrelations or a set of innate biological qualities.

All attempts we have made so far to define the concept of "personality" or character are united by some common features. Personality (character) is always something unfinished and pointing to something different. The object of understanding psychology occupies an intermediate position between all kinds of inaccessible understanding; but it manifests itself outwardly only because of the effectiveness of the latter. Accordingly, the personality that we aspire to understand indicates, firstly, the incomprehensible, where it originates from, ie, from. on constitution and all types of biological data; in the second turn it points to the incomprehensible, to which the constantly changing personality serves as an instrument, simultaneously acting as its manifestation, namely, existence, this transcendental source and the eternal goal of man.

In personality, we do not see anything final, no complete being in itself. In empirical reality, the personality sometimes acts as an integral set of understandable phenomena; but even in such cases, there is necessarily something left in the person, albeit empirically very unlikely, but nevertheless possible. At any moment, freedom can manifest itself again and communicate a whole new meaning to the whole set of connections. A well-understood personality (character) is not what a person really is, but only some empirical, unfinished phenomenon. The true essence of man is his existence in the face of transcendence; neither one nor the other in principle can not be accessible to scientific research. Existence can not be comprehended as a person (character); but it manifests itself in individuals who, as such, always remain unfinished.

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