Topic: Emotions and Feelings

Plan:

1. The concepts of "emotions", "feelings".

2. Functions of the senses.

3. Physiological foundations of the emergence of emotions and feelings.

4. Forms of experiencing emotions: feelings, affects, mood, passion.

LITERATURE:

Basic concepts of the topic: emotions; the senses; affects; mood; passion; empathy; anxiety; ambivalence; sthenic feelings; asthenic feelings; apathy; inspiration; stress, depression.

The concepts of "emotions", "feelings".

Everything that we encounter in everyday life evokes a certain attitude in us. Some objects and phenomena evoke sympathy in us, others, on the contrary, disgust. Some evoke interest and curiosity, others - indifference. Even those individual properties of objects ", information about which we receive through sensations, for example, color, taste, smell, are not indifferent to us. Feeling them, we experience pleasure or displeasure, sometimes pronounced, sometimes barely noticeable. All these experiences represent the senses or emotions.

The brightness and variety of emotional relationships make a person more interesting. He responds to the most diverse phenomena of reality: he is worried about music and poetry, the launch of a satellite, the latest technological advances. The richness of the individual's own experiences helps her to understand more deeply what is happening, to penetrate more subtly into the experiences of people, their relationships with each other. Feelings and emotions contribute to a deeper knowledge of a person himself. Through experiences, a person learns his capabilities, abilities, advantages and disadvantages. A person's experiences in a new environment often reveal something new in himself, in people, in the world of surrounding objects and phenomena. Emotions and feelings give words, deeds, all behavior a certain flavor. Positive experiences inspire a person in his creative quest and bold daring. Most emotional states are reflected in the characteristics of human behavior, and therefore they can be studied using not only subjective, but also objective methods. For example, redness or blanching of a person's skin in a certain situation may indicate his emotional state. The emotional state can also be indicated by changes in the level of adrenaline in the blood and much more.

Emotions.

Emotions characterize the needs of a person and the objects to which they are directed. In the process of evolution, emotional sensations and states have become biologically entrenched as a way to maintain the life process within its optimal boundaries. Their importance for the body is to warn of the destructive nature of any factors. Thus, emotions are one of the main mechanisms of regulation of the functional state of the body and human activity. Emotions is a mental process that reflects the reactions of humans and animals to the effects of internal and external stimuli that have a pronounced subjective color. Emotions are associated with the satisfaction or non-satisfaction of biologically significant needs.

Feeling- reflection in the mind of a person of his relationship to reality, arising from the satisfaction of higher needs.

Feelings arose and were formed in the process of the cultural and historical development of man. The ways of expressing feelings have changed depending on the historical era. In the individual development of a person, feelings act as a significant factor in the formation of the motivational sphere. A person always strives to engage in that type of activity and that work that he likes and causes him positive feelings. Feelings play a significant role in building contacts with people around you. A person always prefers to be in a comfortable environment.

Feelings can differ in intensity, duration, depth, awareness, origin, conditions of emergence and disappearance, impact on the body, dynamics of development, direction, etc.

Feelings are characterized valence(ortone) - that is, they can be positive, negative or ambivalent.

Feelings can vary in intensity (strength). The stronger the feeling, the stronger its physiological manifestations and influence on human behavior.

Depending on the effect on activity feelings are subdivided into sthenic and asthenic... Stenic feelings induce vigorous activity, mobilize human strength (love, hate and others). Asthenic feelings relax or paralyze forces (for example, fear, in some of its manifestations, or contempt).

Feelings are subdivided into:moral, aesthetic, intellectual.

Moral, or moral, are called the feelings experienced by people when they perceive the phenomena of reality and compare these phenomena with the norms "developed by society. The manifestation of these feelings presupposes that a person has mastered the moral norms and rules of behavior in the society in which he lives. Moral norms are formed and changed in the process of the historical development of society, depending on its traditions, customs, religion, dominant ideology, etc. The actions and deeds of people corresponding to the views on morality in a given society are considered moral, moral; actions that do not correspond to these views are considered immoral, immoral. Moral feelings include sense of duty, humanity, benevolence, love, friendship, patriotism, sympathy, etc. Immoral include greed, selfishness, cruelty, etc. It should be noted that in different societies, these feelings may have some differences in content.

Separately, the so-called moral and political the senses. This group of feelings, which manifests itself in emotional relationships to various public institutions and organizations, as well as to the state as a whole. One of the most important features of moral and political feelings is their effective nature. They can act as motivating forces for heroic deeds and actions. Therefore, one of the tasks of any state system has always been and remains the formation of such moral and political feelings, as patriotism, love for the Motherland, etc.

The next group of feelings is intellectual the senses. Intellectual feelings are called experiences that arise in the process of human cognitive activity. The most typical situation that generates intellectual feelings is a problem situation. Success or failure, ease or difficulty of mental activity cause a whole range of experiences in a person. Intellectual feelings not only accompany the cognitive activity of a person, but also stimulate, enhance it, influence the speed and productivity of thinking, the content and accuracy of the knowledge gained. The existence of intellectual feelings - surprise, curiosity, curiosity, a sense of joy about the discovery, a sense of doubt about the correctness of the decision, a sense of confidence in the correctness of the proof is a vivid evidence of the relationship between intellectual and emotional processes. In this case, feelings act as a kind of regulator of mental activity.

Aesthetic feelings represent the emotional attitude of a person to the beautiful, nature, in people's lives and in art, observing the surrounding objects and phenomena of reality, a person can experience a special feeling of admiration for their beauty. A person experiences especially deep feelings when perceiving works of fiction, musical, visual, dramatic and other types of art. This is due to the fact that both moral and intellectual feelings are specifically intertwined in them. The aesthetic attitude is manifested through different feelings - delight, joy, contempt, disgust, longing, suffering, etc.

The emotional responsiveness of a person to the experiences of another is called empathy. Empathy manifests itself in a form of sympathy, empathy, compassion. It is human nature to experience a wide range of empathic reactions and experiences. Through empathy, a person's attitude towards other people is manifested.

What are the characteristics of emotions, feelings, intelligence from the standpoint of epistemology?

Human consciousness is a complex, ramified and relatively independent system that unites emotions, thinking and spiritualized feelings into a single whole. The theory of reflection explains the connection of consciousness, the spiritual sphere of people's lives with their daily needs and concerns.

In various respects, a person's consciousness appears as his mind, honor and conscience, as his reason, reason and wisdom, as self-consciousness and soul, as an individual manifestation of the spirit of the times - social consciousness at a particular stage of its historical development. And all of these are special forms of reflection and expression of nature, society and the inner world of each individual person.

The subjective world of a person, representing for him his own I, which is his inner world, can be called an informational (instinctive-emotional, spiritual-sensual, intellectual) superstructure over the individual body-bodily and material social being of a person. This definition is fully consistent with the fact that the consciousness of a person, both in terms of the mode of existence and in content, is a reflection of matter to the extent that it manifested itself in his own being.

In epistemology, the main components of the human psyche and consciousness are so briefly characterized. In the emotional sphere of consciousness, elementary emotions (hunger, thirst, fatigue ...), the senses (love, hate, grief, joy ...), affects (rage, horror, despair ...), passion and emotional well-being, mood (cheerful, depressed), especially strong states of emotional tension – stress. In a person's feelings, objects are reflected in the form of experience and an evaluative attitude towards them. The reflection of the object and the relation to it are related, but do not completely coincide. The reflection should be the same and the attitude should be different. In the feelings of a person, along with objective properties, the significance of things for himself and for other people is assessed. In different cultures, the same objects can have markedly different meanings, can act as symbols of completely different relationships.

Psychologists and philosophers pose the question - are the criteria of truth applicable to feelings? Every subjective experience has an objective content. For this reason, it is assumed that feelings can be judged as smart or stupid, adequately (correctly) or inadequately (incorrectly) reflecting the values ​​of things and events. R. Descartes, for example, considered love and hate to be true when they love really good things and hate really bad things. In the event of a sharp discrepancy between feelings and objective reality, when the mind and heart are out of tune, a person may experience an acute internal conflict up to irreversible mental disorder.

Feelings and consciousness are interconnected. Impairment of consciousness begins with a disorder of the first emotional sphere, then thinking is impaired, followed by self-awareness. If a person is not aware of the danger, he does not feel fear. If someone is not aware of the insult inflicted, he does not experience anger. If there is no conscience, then there is no awareness of one's own guilt and remorse. All human activities are carried out with the participation of thinking and feelings. The source of activity is need – objectively defined dependence of a person on the outside world. Needs are experienced in the form of desires and drives. Attraction - psychophysical phenomenon. A person depends on the object to which he is attracted. When such an object is found, the attraction takes on the character of desire. "Desire is an attraction with its consciousness" (Spinoza). To the extent that the needs are recognized by a person, they become his interest and a direct stimulus to certain activities.

What are the characteristics of emotions, feelings, intelligence from the standpoint of epistemology? - concept and types. Classification and features of the category "What are the characteristics of emotions, feelings, intelligence from the standpoint of epistemology?" 2017, 2018.

Social studies lesson summary (grade 7)

Theme : Psychological portrait of personality: intelligence, emotions, feelings /

The purpose of the lesson : to determine what basic properties of a person (temperament, character, intellect, emotions, feelings) affect the formation of personality.

Lesson Objectives:

Educational : 1) to form an understanding of the concepts - ability, intelligence, feelings, emotions, affect, stress, mood.

Developing : 1) develop thinking, the ability to think clearly, briefly and clearly express their thoughts, 2) develop communication skills, the ability to work in spontaneously created groups, creativity when completing assignments.

Educational : 1) educate a literate and active modern person,

Lesson type: combined

Lesson form: traditional

Equipment: textbook Kravchenko IA, Pevtsovoy EA Social studies Grade 6, handouts, presentation "Psychological portrait of a personality."

During the classes

Lesson stage

Teacher activity

Student activities

Greetings, registration of absentees.

They sit down.

In the last lesson, we talked about the psychological portrait of a person. On page 32, we list the basic human properties that affect the formation of personality.

Today we will continue to talk about this, namely, we will analyze what abilities, intelligence, feelings and emotions are.

We write downlesson topic : Psychological portrait of personality: intelligence, emotions and feelings.

What property did we meet in the last lesson?

4 cards and a task are distributed - it is necessary to determine the type of temperament and describe the character of the hero.

Let's see how well you can determine the type of temperament. Let's see a small role-playing situation.

But not only temperament plays a big role in the formation of personality. What property does a person acquire over time?

On the slide, it is necessary to separate character traits - positive and negative (written out in 2 columns)

Do you agree with the statement that “a bad character can be corrected if desired”?

So, it is necessary to draw a conclusion about how the psychological portrait changes from birth and beyond.

They call it.

They write it down.

Temperament is a set of individual properties of a person, characterized by the rapidity of the onset of feelings and their rapidity.

They receive a task (appendix 1) and work.

2 students act out a situation where a man sits down on a bench and places his hat next to him. Another person comes up and accidentally sits on this hat. Show 4 scenes and 4 temperaments reaction. Students should identify the type of temperament.

Character is a set of individual stable mental characteristics of a person, manifested in his behavior and activities.

Carry out the task.

They argue.

Thus, the psychological portrait is formed from birth. Its basis is temperament, which is given from birth. In the process of personality development, a character is formed under the influence of various factors. You can change it, but with the desire and with the effort.

III

The psychological portrait of a person consists not only of such structural elements as character, temperament, but also abilities and intellect, as well as feelings and emotions.

Group work. It is necessary with the help of the text in the cards to define the terms - emotions, abilities, intelligence, feelings.

So, please, first group, you had to define ability.

Good. Second group, what definition can you give to the concept of intelligence?

And what do you know about intelligent TV programs?

In addition to intelligence, there are several other types of abilities, for example, giftedness, genius, talent. How do you see the difference between them?

Make a syncwine with these two words. (Appendix 3)

Good. Emotions are another property that influences the formation of personality. Please, third group, tell us what emotions are.

Well, feelings are inseparable from emotions. What definition did the fourth group give us.

EXERCISE MINUTE (exercises for facial muscles)

Why do you think a person needs feelings and emotions?

Let's look at pictures and photographs of animals and people, determine what emotions they experience.

What have you just observed - emotions or feelings?

The diversity of the world of feelings is called spiritual wealth, it is not for nothing that they talk about the human soul.

But modern culture, media means, I advocate a ban on feelings and their outward manifestation.

Why do you think?

People forbid themselves to feel, they find various rational justifications for prohibitions.

"Real men don't cry"

"Fear is a sign of weakness"

"You can't be angry with loved ones"

And what happens, do we need feelings or not? What happens if we restrain our feelings?

And in order to prevent this from happening, we need to learn how to manage our emotions and feelings.

Is it easy to do?

We read the tutorial page 41.

So, what influences the formation of the personality, what is included in the psychological portrait of the personality?

To answer this question, we must solve a crossword puzzle.

Ability for cognition and logical thinking.

The highest kind of emotion

a set of individual properties of a person, characterized by the rapidity of the onset of feelings and their rapidity

a special form of reflection by the psyche of the surrounding world, manifested mainly in experiences

the ability to do something, in a penchant for certain activities

a set of individual stable mental characteristics of a person, manifested in his behavior and activities.

What conclusion can be drawn about the formation of personality?

You are given 3 minutes to work.

A person's ability is determined in the ability to do something, in a tendency to certain activities .

Intelligence is the ability to cognize and think logically.

Answer options. (clever and clever, the smartest, what where when, one hundred to one, his own game, who wants to become a millionaire, a field of miracles, a weak link, a taxi)

Speak out.

App 4.

Emotions are a special form of reflection by the psyche of the surrounding world, manifested mainly in experiences

Feelings are attitudes towards the world around us, specific events or people, the highest type of emotion.

(Appendix 4) define emotions.

They help to express the inner state of a person, a reaction to the environment.

Look determine.

These are locked, suggest that a person avoids certain emotional states (sadness, resentment, fear), because K. should not seem weak, ill-mannered, unsuccessful.

Ban on the mountain

Ban on fear

Ban on anger, anger

An analogy with a boiling kettle: we will explode, it will result in illness, melancholy, depression, aggression.

They read and answer.

(appendix 5)

They answer.

Reflection. What's new we learned. Grading.

Conversation in a circle. Summing up

d / z paragraph 6, p. 42 questions 3.practicum.

They write it down in a diary. Explanation d.z.

UDC 159.943.8

Nalitova A.S.

Orenburg State University E-mail: [email protected]

TO THE QUESTION OF THE HISTORY OF DEVELOPMENT OF THE CONCEPT OF "INTELLECTUAL EMOTIONS"

The article examines the relationship between intellectual emotions and mental activity. Highlighted the theoretical approaches to the definition of intellectual emotions: nominal and descriptive. The problem area for explaining the mechanisms of emotional and practical intelligence has been determined.

Key words: intellectual emotions, feelings, mental activity, classification of intellectual emotions.

Attempts to establish the relationship between intelligence and emotion have been undertaken for many centuries in philosophy, pedagogy and psychology. Numerous studies of this phenomenon have led to the formation of the concept of "intellectual emotions". Already in the 4th century BC, Plato singled out mental pleasures associated with the ideas of symmetry and truth. Plato attributed mental pleasures to pure, higher ones, having nothing to do with lower pleasures and pains. If the lower pleasures and pains arise from the satisfaction of the needs of the organism, then mental pleasures are associated with intellectual contemplation. Thus, he considered "intellectual emotions" as the experiences that arise in the subject in the course of his cognition of objective reality, thereby a close relationship was found between emotional processes and cognitive processes. Aristotle made a significant contribution to the development of the issue under consideration. The philosopher further developed Plato's thinking about the influence of emotions on cognition, concretizing intellectual emotions with a sense of surprise. It, according to the thinker, serves as a transition from the knowledge of simple to the knowledge of more and more complex things. Subsequently, numerous foreign and domestic studies have shown that the real thought process is a unity of the intellectual and the emotional. Nevertheless, the features of manifestation, the role of the connection between intelligence and emotions in psychology are presented only as the phenomenology of this phenomenon.

The study of any phenomenon begins with a description and building of its essential characteristics.

Until now, there is no conceptual apparatus and theoretical substantiation of this phenomenon, which makes it even more mysterious and incredibly difficult to describe and explain. The main task of our research is to form an extended definition of intellectual emotions.

Why is it so difficult to move from a formal definition of intellectual emotions to a specific psychological study of this concept? It seems easier to recognize different definitions of intellectual emotions, while expanding scientific understanding of them is much more difficult. In this regard, it became necessary to dwell on those theoretical, methodological foundations from which the study of intellectual emotions begins. In comprehending the issue of intellectual emotions, we have identified two main approaches. We defined the first approach as descriptive, which forms knowledge about the features of the emergence and role of intellectual emotions in mental activity. Another approach, in our opinion, is nominal, classifying emotions according to the criterion of personal involvement in mental activity.

Our attention is first focused on the descriptive approach that appeared in the 19th century in the school of I. Herbart, in which, in fact, the very term "intellectual emotions" arose. He recognized the decisive role for a conscious assessment of the relationship between dynamic representations, which relate to the initial stage of the mental act -

posing the question. The meaning of his teaching lies precisely in the fact that the main importance is given to such emotions, which he defined as "news", "contrast", "change" and "surprise". A. Ben substantially supplemented the classification outlined by I. Herbart with such emotions as "novelty", "amazement", "truth" and "falsity", noting that the flow of thoughts can bear the imprint of feelings. So, the feeling of pleasant amazement occurs when identifying the similar among the different, the emotion of truth is seen as a feeling of attitude or comparison. In his analysis of intellectual emotions, the author does not go further than describing the external signs of these phenomena. However, it should be noted that, in contrast to I. Herbart, A. Ben pointed to a necessary condition for the emergence of intellectual emotions - to active mental work.

Further study of intellectual feelings was proposed by T. Ribot in the famous work "Psychology of Feelings". By these phenomena, the author understands those pleasant, unpleasant or mixed states that accompany mental processes. Intellectual feelings can be associated with any form of cognition - with the reproduction of images, images, ideas, reasoning and the logical train of thought. T. Ribot believed that the order of development of emotions strictly depends on the order of development of general ideas, that is, the evolution of ideas governs the evolution of feelings. The great merit of the author is the application of an evolutionary approach to the study of intellectual emotions and feelings. In particular, he examines the formation of these phenomena in ontogeny. The instinct of curiosity is taken as the basis for the development of intellectual feelings. The first period, the utilitarian one, has three stages. Primary is the sense of amazement resulting from a lack of adaptation. The subject of this feeling is the transition between two states. At the second stage, the emotion of surprise arises. Unlike amazement, this emotion is a new form of adaptation, characterized by strength, and its content is an unusual, new object. At the third stage, the experience of "purely utilitarian curiosity" arises, which is expressed in two types of questions: "What is this?" and "what does it serve?", in other words,

"What is the specific nature of the subject?" and "what is the use of it?" The second period in the development of intellectual feelings is designated as a period of selflessness. In accordance with his theoretical position, T. Ribot believes that the transition from utilitarianism to disinterestedness occurs "due to the natural innate desire of the human mind for everything extraordinary, strange, miraculous." Finally, at the third highest stage of development, intellectual emotions turn into passion, which, however, happens very rarely. Out of the context of ontogenetic development, T. Ribot considers another intellectual feeling - doubt. He describes doubt as a mental indecision that has an affective companion with an unpleasant state, which is the result of an unfulfilled desire or aspiration that does not achieve its goal.

In contrast to the study of the features of ontogenetic development of intellectual feelings and emotions in the works of T. Ribot, E.B. Titchener differentiates the concepts of "feeling" and "emotion". In this case, the feeling means "an affective phenomenon" that occurs when we are faced with a certain position with the help of active attention, with the help of judgment. Accordingly, emotion is conditioned by passive forms of attention. Since intellectual experiences, according to E.B. Tit-cheneru, are connected "with a judgment about truth or falsehood," then they fall under the rubric of feelings. The author understands intellectual feelings as logical, grouped around judgments: "this is true" and "this is incorrect from a scientific point of view." He refers to them the opposition of feelings: agreement and contradiction, ease and difficulty, truth and falsity, confidence and uncertainty.

In other words, to the intellectual feelings of E.B. Titchener refers only to the experience of some logical result of mental activity - judgment. With this approach, the area of ​​intellectual feelings is strongly limited, since only one group stands out from their entire totality, associated with the awareness of the result of a mental act. The sense of surprise does not fall into the intellectual realm, for it is not associated with the experience of the judgment "true" or "false", but

It is the experience of posing a question, a problem. The feeling of guesswork is also ignored, since it is not associated with a judgment, but with a new, unconscious formation. Consequently, this interpretation can interfere with the study of intellectual feelings, as evidenced by the results of the study of W. James.

He believes that these feelings include all those elements of thinking that are called transitional (transitory) and that are not figurative. W. James subtly notes the fact that in prepositions, conjunctions, adverbs, intonations of human speech, relations are conveyed, but for him these are only relations between "objects of thought." The attitude of the subject himself to these objects and their connections, that is, the experiences of the subject, the researcher ignores. Intellectual feelings, thus, are interpreted by him as "intellectual perceptions" devoid of any shade of emotional experience, subjective attitude and proceeding without organic changes. The problem of intellectual feelings with this approach, in fact, is minimized.

Another feature in the study of intellectual emotions is that a number of researchers highlight the same emotions, only with a different theoretical basis. R. Descartes, B. Spinoza, V.G. Belinsky, A.I. Herzen, I. Kant agreed that intellectual emotions include surprise, doubt and confidence. Perhaps, at the present time, this is the most famous classification in psychology. So R. Descartes believed that knowledge begins with surprise, and doubt is the basis of knowledge. A sense of surprise arises when a person meets a new object. Surprise does not have the opposite feeling, because if the object does not have anything unusual in itself, then it "does not touch us and we consider it without any passion." R. Descartes includes the intellectual sense of doubt in the sphere of philosophical analysis. It arises in the course of cognition, and the experience of doubt acts as an indicator of the course of a person's thought process. The feeling of doubt has a specific function in thinking. The latter consists in providing such a basis for knowledge, which, as far as possible, excludes errors. In other words, where doubt disappears and in its place

confidence comes, it can be argued that the knowledge received is true. Confidence comes on the basis of "evidence" and "clarity", "harmony" and "the mutual connection of ideas in the thought process." The problem of emotions and feelings was deeply elaborated in "Ethics" by B. Spinoza. The author, in particular, gives a definition of the feeling of confidence in unity with the opposite feeling of doubt. He writes that confidence is a pleasure arising from the ideas of a future or past thing, the cause of doubt in which has disappeared. In this definition, the points of view of B. Spinoza and R. Descartes on the cognitive nature of emotions come into contact. The implication is that the confidence arising from the idea is a kind of reference point in the situation that may occur in the future. Confidence, according to R. Descartes, arises from the moment the causes of doubt are overcome. V.G. Belinsky and A.I. Herzen, summarizing the studies of R. Descartes and B. Spinoza, believe that intellectual emotions perform an incentive function for feelings of doubt and confidence in the thought process. However, I. Kant in his study of intellectual emotions singled out only surprise. In addition, he had a special view of the concept of "surprise". Surprise, in his opinion, is such a stimulation of feelings that initially delays the natural play of thought, which means that it is wrong. In addition, I. Kant considered surprise to be the unity of the two modalities of pleasure and displeasure. P.M. Jacobson expanded upon pre-existing notions of intellectual emotion by adding curiosity. He said that cognitive activity "generates a kind of emotional response." In his opinion, intellectual feelings include a feeling of surprise in front of a complex and still incomprehensible phenomenon, a feeling of curiosity in relation to new data about the world, a feeling of doubt about the correctness of the solution found, a feeling of confidence in the correctness of a conclusion, a feeling of pleasure from a mental result. At the heart of various experiences arising from the process of cognition is the feeling of love for knowledge. This feeling can acquire a different objective orientation. Another interesting position in comprehending intellectual emotions is

It was put in the philosophy of intuitionism, which considered the only source of knowledge to be extra-experienced contemplation, inspiration. Thus, one of the brightest representatives of the school of intuitionism, A. Bergson, spoke about the definition and significance of mental activity for the emergence of "illumination", the sense of guesswork, based in his research on the fact that the thought process underlying intellectual feelings is not fully conscious. E. Husserl's phenomenological concept is close to intuitionism. Intuition is understood as direct “seeing”, “comprehending”, “grasping essences”. The feeling of confidence acts in this concept as a psychological criterion of truth. Due to the absolutization of the feeling of confidence, other intellectual feelings are not needed. Indeed, the subject does not need to be surprised, to doubt, if he is absolutely sure of the truth of the ready-made knowledge he has. Thus, in this theory, intellectual feelings are reduced to one thing - confidence. Another interesting point of view on intellectual emotions in the philosophy of intuitionism is the concept of W. Dilthey. It is interesting that if A. Bergson spoke about the role of intellectual emotions in mental activity, E. Husserl reduced it to only one intellectual emotion - confidence, then W. Dilthey elevated them and thereby separated intellectual emotions from mental activity. He believed that it is enough for a person to experience a feeling that he immediately acquires knowledge about something outside his world. V. Dilthey, thus, put experiences in the place of thinking. This exaggeration of the role of feelings occurs at the expense of ignoring the meaning of thinking. Consideration of intellectual feelings in isolation from thinking makes it fundamentally impossible to understand the causes and functions of intellectual feelings in cognition. However, in our opinion, intellectual feelings are indicators and stimuli of the thought process, but they by no means replace thought. Following the school of intuitionism, our attention was focused on the existentialists, who dealt with the problems of cognition of the “true being” of the subject, his existence. The method of such cognition

niya is defined as irrational-intuitive. Thinking is unsuitable for this kind of cognition, since upon contact with it, existence is destroyed. S. Kierkegaard's means of cognition of "true being" is "despair". This category is contrasted with the intellectual sense of doubt. Thus, in existentialist philosophy, together with the problem of cognition of the objective world, it is possible that the problem of the epistemological role of intellectual feelings in this cognition is ignored. However, in contrast to existentialism, neopositivism recognizes the need to explore the emotional sphere in the process of cognition. However, the representatives of this concept absolutize the intellectual sense of doubt. The feeling of doubt is inherent in man. The opposite feeling - confidence - is a purely irrational faith, also internally given to the subject and not based on experience, practice, objective knowledge.

In Russian psychology, there is the point of view of O.M. Tutunjyan, continued the analysis of feelings of doubt and confidence in thinking. The author comes to the conclusion that the feeling of doubt is not always an inevitable moment in logical thinking. Doubt does not arise in the absence of subjective opportunities for the emergence of this feeling, as well as in the absence of an objective problem situation.

In the history of psychology, you can find other attempts to classify intellectual emotions and feelings. Most often, he uses a sign of pleasure - displeasure. However, this feature is too general and does not express the specific nature of intellectual emotions and feelings. Another unsuccessful systematization was undertaken by A. Ben, which he carried out on the basis of the complexity of intellectual emotions and feelings. In Russian psychology, the most successful attempt by K.D. Ushinsky to classify intellectual emotions based on the nature of their object, the process of thinking. He indicated a sense of comparison (a sense of similarity and difference), expectation, surprise, deception, doubt, surprise, intransigence, contrast, mental success, and failure. K. D. Ushinsky konstat-

He said that intellectual feelings are caused by the course of the thought process, with its stops, dead ends and contradictions. In modern Russian psychology there is a classification of intellectual feelings proposed by V.A. Artemov. The author divides these feelings into three groups depending: 1) on the correspondence of our thoughts to generally accepted provisions, 2) on the degree of logical perfection of our mental operations, and 3) on our confidence in the correctness of these operations. The classification, therefore, is carried out according to three heterogeneous characteristics, as a result of which the intended groups of feelings are not connected with each other and do not have mutual transitions. The signs themselves are highlighted on the basis of the phenomenology of intellectual experiences and do not reflect the actual nature of intellectual feelings. However, the isolation of these features leads to an artificial separation of the content side of thinking from its operational side. The specificity of intellectual emotions is precisely in the fact that through them mental activity is assessed in unity with its operational and substantive sides.

The next theorist of the problems of intellectual emotions E. Claparede, as well as W. James, believed that all "transitory" elements of thought belong to intellectual feelings. E. Claparede defined feelings as awareness of the attitude, which is formed in thinking with the help of "internal gestures" and is expressed in various transitory elements. Both the process of internal gesticulation itself and its result - the attitude - exist on an unconscious level and are initially perceived in the form of a feeling. The latter leads to organic changes and the experience of emotions for the second time. The author considered transitory elements to be thoughts that convey their movements, and the awareness of these movements as a feeling of various directions of thought. According to E. Claparede, the only position that takes into account the dynamism of thinking is the one in which intellectual feelings are considered as the basis of actions (delays). Only then can one understand how movements can influence one another, reinforce, oppose or modify each other.

The largest contribution to the development of the methodological and theoretical base of intellectual emotions was made by our domestic psychologists S.L. Rubinstein, A.N. Leontiev and O.K. Tikhomirov. So, S.L. Rubinstein understood the nature of intellectual emotions as a relation to phenomena, as a unity of two opposite components: intellect and affect. A.N. Leont'ev, on the contrary, understood the nature of intellectual emotions as a motive that performs affective regulation in mental activity and directly expresses its partiality. Special attention should be paid to the results of the study of intelligence and affect by O.K. Tikhomirov. For the first time, it was found that the finding of a general principle of a solution that performs the function of a goal in the further unfolding process of thinking is necessarily preceded by emotional activation (Tikhomirov, Vinogradov, 1969). The modern view of emotional activation is expanded and supplemented by the idea of ​​initiation of mental activity by V.E. Klochko, T.V. Kornilova, O. M. Krasnoryadtseva. Discovered in the laboratory of O.K. Tikhomirov and the steadily reproducible phenomenon of “emotional decision” is associated with the appearance of a special subjective feeling “a solution has been found” and with the anticipating change in objective indicators of emotional activation (GSR). It is important to emphasize that this feeling arises when the idea has not yet been comprehended and verbally framed. When a solution requires only a mechanical calculation of options, this phenomenon does not arise. This phenomenon, called "emotional detection of the problem", is one of the mechanisms of self-development of thinking, causing the transition of thinking to the status of independent activity or the deployment of gnostic actions.

It should be noted that the Russian psychologist I.A. Vasiliev, who added "guess" to the main intellectual emotions - "surprise", "confidence", "doubt". He argued that intellectual emotions are emotional states that arise in the process of mental activity. They are directed to the thought process, influencing

they look at him and evaluate his success. In addition, he outlined the difference between intellectual and ordinary emotions. The difference between them is that ordinary emotions arise in the course of mental activity, when the result depends on the satisfaction of some need, therefore, there is no connection between intellectual emotions and needs. Otherwise, intellectual emotions exist as a kind of separate entity.

Speaking about intellectual emotions, it is necessary to note the research of P.A. Rudik and P.I. Ivanov, who linked intellectual emotions and feelings exclusively with the educational and scientific activities of a person. As I.P. Pavlov, scientific knowledge is not a simple, calm reflection of reality, but a passionate search for truth associated with overcoming difficulties, with feelings of satisfaction with successful and dissatisfaction with difficult intellectual work. He wrote that science requires great effort and great passion from man. Be passionate in your work and in your pursuits. However, such a limitation of the sphere of action of intellectual emotions and feelings is hardly reasonable enough. According to the research results of O.K. Tikhomirov, in any developed form of human activity, problematic situations arise that require developed forms of thinking for their resolution. The deployment of the same thought process naturally leads to the emergence of intellectual emotions. Thus, according to O.K. Tikhomirov, there is no reason to associate intellectual emotions with some special types of human activity. The most essential basis for understanding the nature of intellectual emotions is their close connection with the thought process, which functions in any kind of human activity.

Arising naturally in the course of mental activity and reflecting the value of a particular direction of thought, intellectual emotions cannot remain only external companions of thinking. Being conditioned by the thought process, they directly affect its further development. Such influence is carried out on the basis of an assessment of the course of the thought process and expression

It is involved in two main functions of intellectual emotion - orienting and motivating. At the same time, emotional orientation is of a specific nature, different from the orientational function of cognitive processes. With the help of such an orientation, the subject gets the opportunity to single out in mental activity those directions that make sense for him from the point of view of his goals and motive. Intellectual emotions, highlighting some significant components in the process of mental activity, induce actions to be realized and used in the further thought process. In this case, of course, the motives of the subject underlie the motives. However, the specific mechanisms through which the impulse is carried out are emotional phenomena. If, in the interpretation of intellectual emotions, we abandon their motivating function, then an insurmountable gap arises between the emotions and the motives of mental activity, on the one hand, and between the emotions and actions of the subject, on the other.

Thus, the above give us reason to talk about some specificity of intellectual emotions and feelings in comparison with other types of human emotions and feelings. Unlike all other emotions, they not only arise in the course of mental activity, but are also directed at it, assess its success and slowness from the point of view of the motives of mental activity and, on the basis of this assessment, actively influence the course of the mental process to ultimately satisfy cognitive the needs of the subject.

In addition, a brief review of modern foreign philosophical and domestic psychological theories shows that they do not sufficiently reveal the problem of intellectual emotions. Some of them generally deny the epistemological role of intellectual feelings. The theories of E. Klaperede, W. James, P.A. Rudik and P.I. Ivanov, who argue that the need for emotions in the process of cognition, divorces intellectual feelings from their cognitive basis, considering feelings as some kind of internal, given to the subject of education, independent of his practical and theoretical activities.

A significant drawback of modern foreign philosophical and domestic psychological concepts is the lack of systematization and classification of the phenomena under consideration.

The carried out content analysis of literature localizes new problems, thus outlining the prospects for further development of the theoretical concept of intellectual emotions.

Bibliography:

1. Vinogradov, Yu. E. Emotional activation in the structure of human mental activity / Yu. E. Vinogradov. -M., 1972 .-- 231 p. - ISBN 5-230-10656-6.

2. Volovikova, MI Cognitive motivation in the process of solving mental problems / MI Volovikova // Questions of psychology. - 1980. - No. 3. - S. 23-25.

3. Epanchintseva, GA Psychology of developing diagnostics in education / GA Epachintseva. - Orenburg: IPK GOU OSU, 2008 .-- 300 p. - ISBN 5-201-14433-0.

4. Kopina, OS Emotional regulation of mental activity in conditions of different motivation / OS Kopina // Questions of psychology. - 1982. - No. 1. - S. 14-20.

5. Kuliutkin, Yu. N. Heuristic search, its operational and emotional components / Yu. N. Kuliutkin // Questions of psychology. - 1973. - No. 3. - S. 7-16.

Phenomenologists, existentialists, and pragmatists criticize the epistemological understanding of consciousness as a reflection for its objectivity, rationality, and alleged isolation from the life of individual individuals. According to E. Husserl (German thinker, founder of phenomenology), this doctrine “overcomes naturalistic objectivism and, in general, all objectivism in the only possible way when the philosopher proceeds from his own I, moreover, precisely as a source and executor of his evaluations and judgments ... it is possible to build an absolutely autonomous science of the spirit in the form of a consistent self-understanding of his world as a product of the spirit. "

As you can see, E. Husserl deduces everything from the spirit, without explaining what it is, what its external sources are and how it is connected with the external world. The theory of reflection answers these questions and is able to connect consciousness, the spiritual sphere of people's lives with their daily needs and concerns. Human consciousness is a complex, ramified and relatively independent system that unites emotions, thinking and spiritualized feelings into a single whole.

In various respects, a person's consciousness appears as his mind, honor and conscience, as his reason, reason and wisdom, as self-awareness and soul, as an individual manifestation of the spirit of the times - social consciousness at a particular stage of its historical development. And all these are special forms of reflection and expression of nature, society and the inner world of each individual. The subjective world of a person, representing for him his own I, which is his inner world, can be called an informational (instinctive-emotional, spiritual-sensual, intellectual) superstructure over the individual bodily and material social being of a person. This definition is fully consistent with the fact that the consciousness of a person, both in the mode of existence and in content, is a reflection of matter to the extent that it manifested itself in his own being.

Let us now give a brief description of the main components of the human psyche and consciousness. In the emotional sphere of consciousness, elementary emotions (hunger, thirst, fatigue ...), the senses (love, hate, grief, joy ...), affects (rage, horror, despair ...), passion and emotional well-being, mood (cheerful, depressed), especially strong states of emotional tension - stress.

In a person's feelings, objects are reflected in the form of experience and an evaluative attitude towards them. The reflection of the object and the relation to it are related, but do not completely coincide. The reflection can be the same, but the attitude can be different. In the feelings of a person, along with objective properties, the significance of things for himself and for other people is assessed. In different cultures, the same objects can have markedly different meanings, can act as symbols of completely different relationships.

Psychologists and philosophers pose the question - are the criteria of truth applicable to feelings? Every subjective experience has an objective content. Therefore, it is assumed that feelings can be assessed as smart or stupid, adequately (correctly) or inadequately (incorrectly) reflecting the values ​​of things and events. R. Descartes, for example, considered love and hate to be true when they love really good things and hate really bad things. In the event of a sharp discrepancy between feelings and objective reality, when “the mind and heart are out of tune,” a person may experience an acute internal conflict up to irreversible mental disorder. M. Gorky wrote: “It is necessary that intellect and instinct merge in harmonious harmony, and then, it seems to me, all of us and everything that surrounds us will be brighter, brighter, more joyful. I believe it is possible. I don’t like people who are smart, but who don’t know how to feel. They are all evil, and evil is low. "

Feelings and consciousness are interconnected. Impairment of consciousness begins with a disorder of the first emotional sphere, then thinking is impaired, followed by self-awareness. If a person is not aware of the danger, he does not feel fear. If someone is not aware of the offense inflicted, he does not experience anger. If there is no conscience, then there is no awareness of one's own guilt and remorse.

All human activities are carried out with the participation of thinking and feelings. The source of activity is need - objectively defined dependence of a person on the outside world. Needs are experienced in the form of desires and drives. Attraction - psychophysical phenomenon. A person depends on the object to which he is attracted. When this object is found, the attraction takes on the character of desire. "Desire is an attraction with its consciousness." To the extent that the needs are recognized by a person, they become his interest and a direct stimulus to certain activities.

You can build a slightly different series of concepts. To understand the meaning of any human activity, it is necessary to understand its motives - the conscious grounds, goals, intentions of certain behavior. Different motives can be hidden behind the same actions. Motive is already a moral factor that turns action into deed. But not all human behavior is reasonably motivated. Intention requires will, unswerving action in the chosen direction for its implementation.

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