1. Moral (moral) feelings

Moral feelings are the realm of emotions. Emotional feelings arise in relation to the behavior of other people or oneself. Usually this happens in the course of some activity and is directly related to the moral standards that are accepted in a given society. Depending on whether what is seen corresponds to the internal attitudes of a person, a feeling of satisfaction or indignation arises.

All dislikes and sympathies, affections and respects, contempt and aloofness, as well as gratitude, love and hatred, also belong here. The feeling of friendship, collectivism, conscience stands apart - they are more likely due to the views and beliefs of a person.

2. Intellectual feelings

Intellectual feelings are what a person experiences in the course of mental activity. These include very deep experiences - the joy of discovery, the deepest satisfaction, inspiration, the stress of failure, etc. The joys and experiences that a person experiences regarding his own discoveries are a rather strong stimulant of emotions.

3. Aesthetic feelings

Aesthetic feelings are what a person who contemplates or creates something beautiful feels. This usually refers either to natural phenomena or to various works of art.

It is difficult to say which of these feelings is more valuable. Some people strive to experience the maximum of moral feelings, others - aesthetic. All kinds of feelings in psychology are seen as equally important in the emotional life of a person.

14. The concept of will, the structure of a volitional act, volitional regulation of behavior

Will- this is a conscious regulation by a person of his behavior and activities, expressed in the ability to overcome internal and external difficulties in the performance of purposeful actions and deeds. The main function of the will is the conscious regulation of activity in difficult conditions of life.

The will ensures the performance of two interrelated functions - incentive and inhibitory.

Incentive function is provided by human activity. brake the function of the will, acting in unity with the motivating function, manifests itself in the containment of undesirable manifestations of activity.

The structure of the act of will

A volitional act can have a different structure, depending on the number of components, and the duration of the stages of its implementation. Volitional actions are simple and complex.

To simple volitional actions include those in the implementation of which a person without hesitation goes to the intended goal, that is, the impulse to action directly passes into the action itself.

In a complex volitional act, at least four phases can be distinguished:

The first phase is the emergence of motivation and the preliminary setting of the goal.

The second phase is the discussion and struggle of motives.

The third phase is decision making.

The fourth phase is the execution of the decision.

First phase characterizes the beginning of an act of will. A volitional act begins with the emergence of an impulse, which is expressed in the desire to do something. As the goal is realized, this aspiration turns into a desire, to which an installation for its realization is added. If the setting for the realization of the goal has not been formed, then the volitional act can end there, without even starting. Thus, for the emergence of an act of will, the appearance of motives and their transformation into goals is necessary.

Second phase a volitional act is characterized by the active inclusion of cognitive and thought processes in it. At this stage, the formation of the motivational part of the action or deed takes place. The fact is that the motives that appeared at the first stage in the form of desires may contradict each other. And the person is forced to analyze these motives, to remove the contradictions existing between them, to make a choice.

Third phase associated with the adoption of one of the possibilities as a solution. However, not all people make decisions quickly; long-term hesitation is possible with the search for additional facts that contribute to the assertion in their decision.

Fourth phase - implementation of this decision and achievement of the goal. Without execution of the decision, the volitional act is considered incomplete. The execution of the decision involves overcoming external obstacles, the objective difficulties of the case itself.

The peculiarity of the course of the volitional act is that the mechanism for its implementation is strong-willed efforts at all phases. The implementation of a volitional act is always associated with a feeling of neuropsychic tension.

Volitional regulation of behavior

Volitional regulation is understood as the intentionally exercised control of the impulse to act, consciously taken out of necessity and carried out by a person according to his own decision. If it is necessary to inhibit a desirable but socially unapproved action, they mean not the regulation of the impulse to action, but the regulation of the action of abstinence.

Among the levels of mental regulation are the following:

Involuntary regulation (prepsychic involuntary reactions; figurative (sensory) and perceptual regulation);

Arbitrary regulation (speech-thinking level of regulation);

Volitional regulation (the highest level of voluntary regulation of activity, which ensures overcoming difficulties in achieving the goal).

The function of volitional regulation is to increase the efficiency of the corresponding activity, and volitional action appears as a conscious, purposeful action of a person to overcome external and internal obstacles with the help of volitional efforts.

The mechanisms of volitional regulation are: mechanisms to make up for the lack of motivation, making an effort of will and intentionally changing the meaning of actions.

Mechanisms for replenishing the deficit of motivation consist in strengthening weak, but socially more significant motivation through the evaluation of events and actions, as well as ideas about what benefits the achieved goal can bring. Strengthening motivation is associated with emotional revaluation of value based on the action of cognitive mechanisms. Cognitive psychologists paid special attention to the role of intellectual functions in making up for the deficit of motivation. The mediation of behavior by an internal intellectual plan, which performs the function of conscious regulation of behavior, is associated with cognitive mechanisms. The strengthening of motivational tendencies occurs due to the mental construction of the future situation. The anticipation of the positive and negative consequences of an activity evokes emotions associated with the achievement of a consciously set goal. These motives act as an additional motivation to the deficit motive.

The need for willpower determined by the severity of the situation. Volitional effort is a way by which difficulties are overcome in the process of performing a purposeful action; it provides the opportunity for the successful flow of activities and the achievement of previously set goals. This mechanism of volitional regulation is correlated with various types of self-stimulation, in particular with its speech form, with frustration tolerance, with the search for positive experiences associated with the presence of an obstacle. Usually, four forms of self-stimulation are distinguished: 1) a direct form in the form of self-orders, self-encouragement and self-hypnosis, 2) an indirect form in the form of creating images, ideas associated with achievement, 3) an abstract form in the form of building a system of reasoning, rationalizations and conclusions, 4) combined form as a combination of elements of the three previous forms.

Volitional regulation is necessary in order to keep in the field of consciousness the object that a person is thinking about for a long time, to maintain attention concentrated on it. The will is involved in the regulation of almost all basic mental functions: sensations, perception, imagination, memory, thinking and speech. The development of these cognitive processes from the lowest to the highest means the acquisition by a person of volitional control over them.

Higher feelings. Higher feelings arise in a person on the basis of the satisfaction or dissatisfaction of his higher spiritual needs (in contrast to the lower feelings associated with the satisfaction or dissatisfaction of organic needs for food, water, warmth, fresh air, etc.). The highest feelings include moral, intellectual and aesthetic feelings. Higher feelings have a pronounced social character and testify to the attitude of a person as a social being to various aspects and phenomena of life. The content of higher feelings, their orientation are determined by the worldview of a person, the rules of moral behavior and aesthetic assessments. The content of the highest feelings of a Soviet person is determined by the tasks of building communism, the dialectical-materialist worldview and the moral code of the builder of communism.
Moral feelings are a feeling of Soviet patriotism, a sense of duty, a sense of responsibility to the team, a sense of collectivism, etc.
At the heart of the sense of duty is a person's awareness of the public interests of his people and his obligations in relation to him. However, this is not a cold, rational knowledge of one's duties to the people, but a deep experience of duties. If a person rejoices in the success of his people, the team as sincerely as his own success, considers the success of his team as his own success, then the duty for him is not only knowledge, but also a deep feeling.
An example of the manifestation of a sense of duty is the exploits of thousands of Soviet people during the Great Patriotic War, the heroes of the Young Guards, Zoya Kosmodemyanskaya, Alexander Matrosov. The sense of duty is also manifested in the selfless work of our cosmonauts, the builders of the Baikal-Amur Mainline.
A sense of duty can manifest itself in everyday life. For example, a sense of duty makes a student give up the opportunity to watch an interesting TV show and sit down for lessons. The same feeling makes him help his sick mother with the housework, sacrificing the game with his comrades.
The labor of a Soviet person evokes a special joy of labor associated with the consciousness of its social significance, with the consciousness that your labor serves the cause of building communism. A person experiences a sense of satisfaction from the very process of labor and its successful completion, a feeling of chagrin in case of failure, boredom in the absence of activity.
A person's assessment of his actions (self-esteem) is associated with the experience of such a feeling as conscience. If a person, proceeding from a sense of duty, is aware of the correctness of his actions, then he experiences a state of calm conscience: "My conscience is calm, because I did the right thing." A calm conscience is associated with the experience of great moral satisfaction and joy; it gives a person strength and confidence in the correctness of his actions.
Intellectual feelings are associated with the mental, cognitive activity of a person and constantly accompany it. Intellectual feelings express a person's attitude to his thoughts, the process and results of intellectual activity. It is a feeling of surprise, a feeling of doubt, a feeling of confidence, a feeling of satisfaction.
The feeling of surprise arises when a person encounters something new, unusual, unknown. The ability to be surprised is a very important quality, a stimulus for cognitive activity. The feeling of doubt arises when hypotheses and assumptions do not correspond to certain facts and considerations. It is a necessary condition for successful cognitive activity, as it encourages careful verification of the data obtained. I. 21. Pavlov emphasized that for a fruitful thought one must constantly doubt and test oneself. A sense of confidence is born from the consciousness of the truth and persuasiveness of facts, assumptions and hypotheses that have become clear as a result of their comprehensive verification. Productive work creates a feeling of satisfaction. For example, a carefully completed educational task, a cleverly solved task, evoke feelings of satisfaction and joy in the student.
A great place in a person's life is occupied by aesthetic feelings, first of all, a sense of beauty, admiration for the beautiful. The source of aesthetic feelings is works of art: music, painting, sculpture, artistic prose and poetry, as well as works of architecture and remarkable achievements in the field of technical structures. We experience deep aesthetic experiences when contemplating nature.
The dependence of emotions and feelings on personality traits. We judge a person not only by thoughts, actions and deeds, but also by her emotions and feelings, which are always directed towards something. There are large individual differences here. First of all, the properties of the personality, its worldview, views and beliefs determine the direction of emotions and feelings. A principled person has stable and principled feelings, even anger or hatred. A person who does not have constancy of convictions, internally contradictory, is characterized by emotional dispersion. In such a person, emotions and feelings arise for random reasons, reflecting the instability of his inner world, the inconstancy of his principles and beliefs.
It should also be noted that along with the high moral feelings that distinguish Soviet people, we also meet people with petty, base feelings unworthy of a Soviet person, as remnants of the old ideology and morality - petty envy of the success and well-being of other people, greed , a sense of ownership and acquisitiveness. The same evil is the emotional dullness of a person, his indifference and indifference to everything around him.
Depending on the moral stamina and the development of volitional qualities, difficulties and failures cause different feelings in different people. For some, this is a feeling of dissatisfaction with oneself, activity, cheerfulness, combat excitement, for others - a feeling of helplessness and annoyance, despondency, apathy.
Human experiences can be both deep and superficial. Deep feelings are connected with the entire structure of the personality, that is, with the main aspects of her inner life: thoughts, desires and aspirations. In other words, a person deeply experiences only that without which he cannot live or exist, which is the goal of his life, the main essence of his interests. In close unity with the depth of experience is the stability of feelings. A deep feeling is stable and durable, it is not subject to the influence of secondary and insignificant circumstances. Feelings are shallow, although perhaps strong, temporary and transient.

Emotions and feelings are a person's experience of his attitude to what he perceives or imagines, what he thinks or says, what he does, what he strives for. Subjectively, these relationships are experienced as pleasant (pleasure) or unpleasant (displeasure).

The senses- this is one of the forms of reflection of the objective world in the mind of a person, experiencing by him his attitude to everything that he knows and does, to what surrounds him.

Sources of emotions and feelings are objectively existing objects and phenomena, activities performed, changes occurring in our body. At different times, the significance of the same objects for a person is not the same. The peculiarity of emotions and feelings is determined by the needs, aspirations, intentions of a person, the characteristics of his will, character. With a change in motives, his attitude to the subject of need also changes. This shows the personal attitude of a person to reality.

The concepts of "feelings" and "emotions" mean two different, albeit interconnected, phenomena of the emotional sphere of a person. Emotions are considered to be a simpler, immediate experience at the moment, associated with the satisfaction or dissatisfaction of needs (fear, anger, joy, etc.). Emotions associated with the satisfaction of organic needs are also present in animals. But in man, even these emotions bear the stamp of social development. Manifesting as direct reactions to objects of the environment, emotions are associated with initial impressions. So, the first impression of meeting a new person is purely emotional, is a direct reaction to some external manifestation of his needs.

A feeling is more complex than emotions, a constant, well-established attitude of a person (a sense of patriotism, collectivism, duty and responsibility for the assigned work, conscience, shame, love of work, pride). Being a complex form of reflection that generalizes emotional reflection and concepts, feelings are peculiar only to a person. They are socially conditioned. Feelings are expressed in emotions, but not continuously, and may not be expressed in any particular experience at the moment.

Common to emotions and feelings are the functions that they perform in the life of humans and animals. Thus, animal studies have established that emotions perform signaling and regulatory functions. The same functions are performed in humans by emotions and feelings. The signal function of emotions and feelings is associated with the fact that they are accompanied by expressive movements: mimic (facial muscle movements), pantomime (body muscle movements, gestures), voice changes, vegetative changes (sweating, redness or blanching of the skin). These manifestations of emotions and feelings signal to other people what emotions and feelings a person is experiencing.

The regulative function of feelings is expressed in the fact that persistent experiences direct our behavior, support it, and force us to overcome obstacles encountered on the way. Regulatory mechanisms of emotions relieve excess emotional arousal. When emotions reach extreme tension, they are transformed into processes such as the secretion of lacrimal fluid, contraction of facial and respiratory muscles. Crying usually lasts no more than 15 minutes. This time is quite enough to discharge the excess voltage. Following this, a person experiences some relaxation, slight stupor, stupefaction, which is generally perceived as a relief.

To types of higher senses include intellectual, moral and aesthetic feelings.

Intellectual Feelings are feelings associated with human cognitive activity. The existence of intellectual feelings (surprise, curiosity, curiosity, a sense of joy about a discovery made, a feeling of doubt about the correctness of a decision, a feeling of confidence that the proof is correct, etc.) is a clear evidence of the relationship between a person’s intellect and emotions.

moral feelings(moral feelings) - these are feelings that reflect a person's attitude to the requirements of public morality. Moral feelings are the most important regulator of behavior human motivational basis of interpersonal relationships.

To moral feelings include: a sense of duty, humanity, benevolence, love, friendship, patriotism, sympathy, etc. Separately, one can distinguish moral and political feelings This group feelings manifests itself in emotional attitudes towards various public institutions and organizations, as well as towards the state as a whole. To immoral feelings greed, selfishness, rigidity, malevolence, etc. can be attributed.

aesthetic feelings- these are feelings that arise in a person in connection with the satisfaction or dissatisfaction of his aesthetic needs. These are the feelings that reflect and express the attitude of the subject to various facts of life and their reflection in art as something beautiful or ugly, tragic or comic, sublime or past, elegant or rude.

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Moral feelings express the attitude of a person to a person and to society. The basis for the assessment that these feelings objectively receive from others is the moral norms that regulate the behavior of the individual in all spheres of her social life. From external perceptions, the human brain receives no more than the brain of an animal, which also sees, hears, touches and smells (in some cases better than humans). Refusing moral efforts, limiting oneself to carnal consumerism, including the consumption of knowledge or love, a person descends spiritually, then falls spiritually. This is called soullessness or "hardness of the heart." It is the presence of higher feelings - shame, remorse, conscience, love, etc. - distinguishes a person from an animal. Moral education begins with exercises in moral deeds, with manifestations of feelings of love and gratitude. Conformity, contempt for laws and moral values, indifference, cruelty are the fruits of indifference to the moral foundation of society. The difference between mental and spiritual life in their qualitative originality is already reflected at the level of language. When we say "a sincere person", we point to the inherent qualities of cordiality, openness, the ability to empathize with another, to understand and take into account the other in his intrinsic value. Speaking about the spirituality of a person, we mean his moral system, the ability to be guided in his behavior by the highest values ​​of social, social life, adherence to the ideals of truth, goodness and beauty.

Moral feelings include: compassion, humanity, benevolence, devotion, love, shame, pangs of conscience, a sense of duty, moral satisfaction, compassion, mercy, as well as their antipodes. A moral person should know what virtue is. Morality and knowledge coincide from this point of view; in order to be virtuous, it is necessary to know virtue as such, as the “universal” that serves as the basis of all particular virtues.

A kind of internal controller of a person is conscience - the concept of moral consciousness, an inner conviction of what is good and evil, consciousness of moral responsibility for one's behavior. Conscience is an expression of a person's ability to exercise self-control, to independently formulate moral obligations for himself, to demand their fulfillment from himself and to make a self-assessment of his actions. The amount of conscience is directly proportional to the level of personality. Even an insignificantly small moral inferiority becomes a deviation from the conscious norm and acts (albeit imperceptibly) as a symptom of mental illness. The outstanding Russian psychiatrist Professor V.F. Chizh considered the spiritual balance of the Orthodox righteous as a standard of mental health. The level of personality below holiness is no longer perfect, although it is considered almost normal. A further decrease in the level leads to the development of cowardice, with all the ensuing consequences, up to the development of mental pathologies.

The complex feeling that arises from the action of strong desire and the expectation of success is called hope. In case of difficulties, hope gives way to anxiety, but it does not mix with despair; rather, as the favorable circumstances diminish, the feeling subtly changes to anxiety and perhaps despair.

Love is an intimate and deep feeling, aspiration for another person, human community or idea. In ancient mythology and poetry - a cosmic force, similar to the force of gravity. In Plato, love - eros - is the motivating force of spiritual ascent. The meaning and dignity of love as a feeling lies in the fact that it makes us recognize for the other that unconditional central significance, which, due to egoism, we feel only in ourselves. This is characteristic of all love, but sexual love par excellence; it is more intense, more exciting in character, and more fully and comprehensively reciprocated; only this love can lead to a real and inseparable union of two lives into one; become one real being. External connection, worldly or physiological, has no definite relation to love. It happens without love, and love happens without it. It is necessary for love as its ultimate realization. If this realization is set as a goal, it destroys love. The significance of external acts and facts connected with love, which in themselves are nothing, is determined by their relation to what constitutes love and its work. When a zero is placed after an integer, it multiplies it by a factor of ten, and when placed before it, it turns it into a decimal. The feeling of love is an impulse that inspires us that we can and must recreate the integrity of the human being. True love is the one that affirms the unconditional significance of human individuality in the other and in oneself, and fills our life with absolute content.

The spiritual life of a person is always turned to another person, to society, to the human race. A person is spiritual to the extent that he acts in accordance with the highest moral values ​​of the human community, is able to act in accordance with them. Morality is one of the dimensions of human spirituality.