Professional development and self-realization of the individual. Ways of self-realization

Zueva S.P. Self-realization of a person in professional activity // Concept. -2013.- No. 02 (February). - ART 13027. - 0.4 p.l. -URL: . - Mr. reg. El No. FS 77-49965. - ISSN 2304-120X.

Zueva Svetlana Petrovna,

Candidate of Pedagogical Sciences, Associate Professor of the Department of General and Developmental Psychology, Kemerovo State University, Kemerovo zueva [email protected]

Annotation. The article is devoted to the problem of successful personal self-realization, which is determined by a person’s awareness of his own capabilities and potentials in various types his activity. Adequate professional activity combines instrumental and social aspects of self-realization, which allows it to be considered as the most favorable space for a person’s conscious self-realization.

Key words: self-realization, consciousness, activity, personality, professional activity, goal setting, goal achievement.

Currently, Russian society is focused on modernization and development, both in socio-economic terms and in relation to the individual’s personality. In this regard, research is in demand psychic phenomena and mechanisms of personal self-realization. The reduction in production in the country and changes in the professional structure of society have led to the need to study the relationship between the characteristics of professional activity and the process of human self-realization.

Self-realization of a person is manifested in the fulfillment of desires, hopes, and the achievement of personal goals. S.I. Kudinov points out that the term “self-realization” was first given in the “Dictionary of Philosophy and Psychology.” IN modern research The concept of “self-realization” is predominantly interpreted as “realization of one’s own potential.” S.I. Kudinov notes that back in 1940, the Ukrainian psychologist G.S. Kostyuk, considering the idea of self-development, noted “conscious determination” as an essential characteristic of the process. “With such determination, the individual, to some extent, begins to direct his own mental development.”

The problem of personal self-realization is studied using the foundations of various psychological directions. At the same time, it is not possible to single out a single concept of self-realization. It should be noted that the existence large number theoretical research did not lead to the development of a theory of self-realization balanced in terms of points of view. It is also difficult to develop a unified definition of this concept. Attempts are being made to consider self-realization through concepts that are close in meaning - such as life strategy in the domestic psychological theory, identity in the theory of E. Erikson, self-actualization in the theory of A. Maslow. In humanistic psychology, self-realization is considered as the meaning of a person’s life, the relationship between self-realization and a person’s social contribution is noted, both in relation to close people and to all of humanity, depending on the scale of a person’s personality.

The methodological problem is the uncertainty of the conceptual status of self-realization. The correlation of the phenomenon of self-realization with the three modes of the psyche requires clarification - whether it should be considered as a process, a state (need) or a personality trait.

A number of researchers define self-realization as a phenomenon caused by the desire for self-actualization inherent in human nature. In research

Self-realization of a person in professional activity

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a point of view is also presented that considers the possibility of procedural determination of the phenomenon of self-realization.

The impossibility of direct observation of the phenomenon of self-realization and, due to this circumstance, the need to be content with recording the elements of its manifestation in the behavior of subjects complicate both the theoretical description of the phenomenon of self-realization and its empirical research. The difficulty of measuring self-realization is due to the high degree of its subjectivity. It is necessary to develop specific techniques and methods for monitoring and controlling the effects of self-realization during the experiment, since it is necessary to take into account the influence of a significant number of factors.

Different approaches are found both when considering the nature of self-realization and the mechanisms of its implementation, and in the analysis and description of the conditions and factors that influence its course and success.

It is proposed to consider (R. A. Zobov, V. N. Kelasyev, L. A. Korostyleva) subjective and objective factors influencing the content and dynamics of the process of self-realization.

1. Dependent on a person (subjective) - value orientations, a person’s desire and ability to work with himself, reflexivity, moral qualities, will, etc.

2. Objective ones that do not depend on a person) - the socio-economic situation in the country, standard of living, material security, the influence of the media on a person, the environmental status of a person’s life).

A number of researchers (I.P. Smirnov, E.V. Selezneva) note the importance for the process of self-realization of the influences of the external environment on the human psyche in the form of the results of education, socialization, job training, interpersonal interaction, communication with other people.

It should also be assumed that the actual psychological aspect of self-realization lies in the deployment of all personal potentials of a person in any type of activity or area of life. Translated from Sanskrit, the word “self-realization” is literally translated as “manifestation of one’s spirit.” It can be assumed that human consciousness is the very spirit, the manifestation of whose activity is the process of self-realization. It will probably not be enough to consider the process of self-realization as a simple manifestation of human capabilities, abilities, knowledge, and skills.

The question arises: is the fullest development of a person’s abilities really possible only in socially significant activities? Is self-realization always a process with a plus sign, a positive phenomenon, socially acceptable? In the context of the problem of human freedom of choice, we can conclude that ethical, moral, social parameters self-realization of the individual is not essential or essential. However, we find an appeal to moral categories when considering the problem of self-realization in the statement of T.V. Skorodumov, who claims that self-realization of an individual is the process of a person realizing in himself and in society the ideas of good and truth in their ontological unity. This approach means the fact that self-realization of the individual should be considered as a positive phenomenon, corresponding to human nature and contributing to his ascent to the heights of the spirit and development.

Personal self-realization is possible provided that a person realizes the need for self-realization in life, believes in his individual destiny, and sees in it the highest meaning of his life. Without a person’s awareness of his ways,

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Zueva S.P. Self-realization of a person in professional activity // Concept. -2013.- No. 02 (February). - ART 13027. - 0.4 p.l. -URL: http://e-koncept.ru/2013/13027.htm. - Mr. reg. El No. FS 77-49965. - ISSN 2304-120X.

personalities, interests, life preferences, self-realization cannot be realized. Probably, an equally important condition for personal self-realization is a person’s awareness of his integration into the world around him, his ability to harmoniously and constructively interact with other people and nature.

D. A. Leontiev proposes to consider the process of self-realization from the position personal growth, noting its social focus on other people, society in the form of creating spiritual, cultural content or a material object for them.

The instrumental aspect of personal self-realization is associated with the knowledge, skills and abilities a person has that allow him to perform specific work activities and build systems of relationships with people and society.

Among the factors that complicate the self-realization of the individual, one should note the atomicity, solitude of a person’s existence, his lack of involvement in active life, spiritual and cultural limitations, underdeveloped consciousness, and inadequate professional choice. Such phenomena as the priority of material and narrowly pragmatic values, joining criminal structures, drug addiction, alcoholism, etc. have an unconstructive influence on the process of personal self-realization.

If in the community, socio-cultural and socio-economic space of a person’s existence there are not enough conditions for his self-realization, stagnation may occur, and socio-psychological grounds for a social and economic crisis may be created. E. E. Vakhromov notes: “The implementation of policies by the power elites aimed at impeding the processes of self-actualization is fraught with antisocial manifestations of extremism and terrorism. Increasing involutionary tendencies, involvement in involution processes large groups people, the marginalization of individual regions and countries is fraught with a serious threat to the development of civilization and culture as a whole.” The external form of personal self-realization is represented by the individual’s activity in the profession, creativity, sports, art, study, political and social activities, etc. The internal form represents a person’s self-improvement in various aspects: moral, spiritual, physical, intellectual, aesthetic.

Thus, a person’s professional activity is one of the essential necessary conditions unfolding of the process of personal self-realization. Taking into account the requirements of the activity approach, one should assume the presence in the analysis of this kind of psychological reality of the category of consciousness. It is consciousness that determines the nature of the relationship between professional activity and the process of self-realization of the individual.

V.V. Davydov defined consciousness as “a person’s reproduction of the ideal plan of his goal-setting activity and the ideal representation of the positions of other people in it.”

Conscious human behavior involves reflecting and taking into account the needs, interests and positions of other individuals. We should probably assume a relationship between the process of personal self-realization and the reflection, representation, and activity of society and other people.

“Whoever and whenever acts,” noted G.P. Shchedrovitsky, “he must always fix his consciousness, firstly, on the objects of his activity - he sees and knows these objects, and secondly, on the activity itself - he sees and knows himself as acting, he sees his actions, his operations, his means, and even his goals and objectives.”

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Considering the system of functions of consciousness in the context of professional activity as an activity space for human self-realization, we can distinguish in the structure of professional consciousness professional goals, professional knowledge, professional attitude, professional plans and programs, professional self-awareness, etc.

Among the main conditions for personal self-realization, A. I. Kataev notes the presence in a person of such derivatives of consciousness as developed self-awareness and reflection with an updated ability to cognize and be aware of oneself and the world around him, real and potential abilities and opportunities, interests and values, prospects for personal and professional growth.

To analyze the phenomenon of self-realization, it is necessary to provide for the parameter of goal setting and goal achievement. Self-realization is not only the manifestation of oneself, but also the implementation by a person, the achievement of any results in the activity he realizes. The degree of a person’s awareness of himself, his goals, capabilities, potentials and resources can act as a regulatory principle, a mechanism of the process of self-realization.

Professional activity, reflected in a person’s consciousness as a space of self-realization, can provide three aspects of self-realization: the actual psychological, sociocultural and instrumental. The psychological aspect of self-realization, as noted above, acts as awareness and expression of personal potentials in professional activities. The instrumental aspect of self-realization presupposes the demand and use of potentials, resources, experience in the form of knowledge, abilities, skills, and abilities of a person. The sociocultural aspect is manifested in a person’s awareness and fulfillment of an individual mission through his professional activities in relation to other people, society, and humanity. Probably, it is precisely this construct regarding professional activity, which is formed in a person’s mind, that contributes to the successful self-realization of the individual.

The effectiveness of such a construct is determined by a person’s positive value attitude towards his professional activity, the adequacy of professional choice, and the optimality of professional self-determination. The goal of professional self-determination is the gradual formation of a person’s internal readiness to consciously and independently build, adjust and realize the prospects for their development (professional, life and personal). Taking into account the dynamism, variability in modern conditions structure of professional employment in society, it should be noted that the process of professional self-determination in connection with its self-realization is open, incomplete, and, therefore, relevant for the individual.

A person’s readiness to consider himself developing over time and independently find personally significant meanings in specific professional activities largely determines the effectiveness of the process of self-realization. N. R. Khakimova notes that in modern psychological research, professional self-determination is considered as “choosing oneself” in a profession, choosing a method of self-realization. Data empirical research confirm the importance for optants of such a motive for choosing a profession as the “opportunity for self-realization” motive.

At the same time, the question arises about the relationship between substantive (the purpose and meaning of professional activity as the mission of an individual in society) and pragmatic material aspects (profession as a source of income) of professional activity.

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telnosti, conscious of man. The predominance in a person’s consciousness of constructs associated with the pragmatism of professional activity for him complicates his self-realization in the profession.

The substantive aspect of a profession is reflected in a person’s consciousness by a set of ideas about the objects, goals, results and meanings of professional activity. The demand and significance for society of the results of professional activity, as well as a person’s own ideas about this, act as conscious prerequisites for the formation of a person’s attitude towards his profession as a mission in society and his own existence.

A person’s ability to fully realize himself through a profession is determined by the adequacy of his professional choice. At the same time, theoretically one should assume the possibility of the existence of fragmentary, partial self-realization of the individual in the profession.

Thus, we can identify a number of parameters that determine the conditions for a person’s self-realization in professional activity: the degree to which a person is aware of his personal potential and instrumental resources; degree of adequacy of professional choice; the level of development of society and social production capable of ensuring accessibility to a person’s professional choice; the formation of a person’s ideas about self-realization as a mission in relation to other people and society.

1. Kudinov S.I. Experimental and theoretical aspects of the study of basic personality properties // Personal development of a specialist in the conditions of university education: Materials of the All-Russian scientific-practical conference. - Tolyatti: TSU, 2005. - pp. 95-98.

3. Abulkhanova-Slavskaya K. A. Life strategy. - M.: Mysl, 1991. - 299 p.

4. Erickson E. Identity: youth and crisis. - M.: Progress, 1997. - 340 p.

5. Maslow A. Self-actualization // Personality Psychology. Texts / Ed. Yu. B. Gippenreiter, A. A. Bubbles. - M.: Moscow State University Publishing House, 1982. - P.108-117.

6. Galazhinsky E. V. Systemic determination of personality self-realization. - Tomsk: Tomsk Publishing House state university, 2002. - 212 p.

7. Korostyleva L. A. Problems of self-realization of personality in the system of human sciences // Psychological problems personal self-realization. - St. Petersburg, 1997. - P. 3-19.

9. Vakhromov E. E. Psychological concepts of human development: the theory of self-actualization. - M.: International Pedagogical Academy, 2001. - 180 p.

10. Ibid.

11. Davydov V.V. Problems of developmental education. - M., 1996. - 240 p.

12. Shchedrovitsky G. P. Selected works. - M., 1995. - 800 p.

13. Kudinov S.I. Decree. op.

Candidate of Pedagogical Sciences, associate professor at the chair of general psychology and psychology of development of Federal State Budget educational institution “Kemerovo State University" zueva [email protected]

Self-realization of man in professional activities

Abstract. The success of a person’s self-realization is defined by man’s realizing of his own possibilities and potentials in different kinds of his activity. In an adequate professional activity instrumental and social aspects of self-realization are combined and it allows to examine it as the most favored are of man’s conscious self-realization.

Keywords: self-realization, consciousens, professional activity, aim relief, aim achievement.

Gorev P. M., candidate of pedagogical sciences, editor-in-chief of the magazine “Concept”

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It is known that the fullest development of a person’s abilities is possible only in socially significant activities. Moreover, it is important that the implementation of this activity is determined not only from the outside (by society), but also by the internal need of the individual himself. The activity of the individual in this case becomes amateur activity, and the realization of his abilities in this activity acquires the character of self-realization. Z. Freud was one of the first who tried to see the need for self-realization in the dominant human instincts. Self-realization, according to S. Freud, is localized in the unconscious layer of the human psyche and manifests itself in the “striving for pleasure” inherent in a person from birth. This instinctive need for self-realization is opposed by the imperative demands of culture imposed by society (norms, traditions, rules, etc.), the main function of which is to censor the unconscious, to suppress such instinctual needs.

E. Fromm devotes many pages to characterizing the need for self-realization. He connects it with human needs for identification and integrity. A person, Freud notes, differs from an animal in that he strives to go beyond immediate utilitarian needs, wants to know not only what he needs to survive, but also strives to know the meaning of life and the essence of his “I”. This self-realization is achieved by the individual with the help of the system of orientations he develops in communicating with other people. Identification is that “feeling” that allows an individual to rightly speak of himself as “I,” and the social environment actively influences this need. The need for self-realization, according to Fromm, is an existential need - mental condition, eternal and unchangeable in its essence. Social conditions are able to change only the ways of its satisfaction: it can find a way out in creativity and destruction, in love and in crime, etc.

For materialist thinkers, there is no doubt that the human desire for self-realization is not instinctive, but phylogenetic in origin and owes its existence to the “second human nature,” which includes:

A) work method existence;

b) presence of consciousness;

c) a specific human type of relationship between people - communication using a second signaling system. Thanks to this, man became a “social animal.” But the social development of man was accompanied by the formation of such a fundamental, purely human need, which was the desire for isolation. It was the desire for isolation, which became possible at a certain historical stage in the development of society, that was a prerequisite for the development of human individuality, and, consequently, the need for self-realization. Thus, it follows that the need, the desire for self-realization is a generic human need.

The peculiarity of the need for self-realization is that by satisfying it in single acts of activity (for example, writing a novel, creating a work of art), a person can never satisfy it completely.

Satisfying the basic need for self-realization in various types of activities, a person pursues his life goals and finds his place in the system of social connections and relationships. It would be a crude utopia to construct a single model of self-realization “in general.”

That is why, when speaking about a comprehensive and harmoniously developed personality, it is necessary to emphasize not only the richness and comprehensiveness of its abilities, but also (and no less important) the richness and diversity of needs, in the satisfaction of which a person’s comprehensive self-realization is achieved.

Creativity is a derivative of an individual’s realization of unique potentials in a certain area. Therefore, there is a direct connection between the process of creativity and the realization of human abilities in socially significant activities, which acquire the character of self-realization.

It should also be noted that it is not so important in what exactly the creative approach is manifested, in the ability to “play” on a loom, as in musical instrument, or in opera singing, in the ability to solve inventive or organizational problems. No type of human activity is alien to a creative approach.

It is not necessary that all members of society write poetry or sing songs, be free artists or play a role in the theater. The type of activity in which creativity is best and most freely manifested, and the extent to which a person can demonstrate it, depends on the personality type, on habits, on the characteristics of the life path. The unification of all the essential forces of a person, the manifestation of all his personal characteristics in action contribute to the development of individuality, emphasizing, along with the characteristics common to many, his unique and inimitable features. If a person has mastered creativity in to the fullest- both in the process of its flow and in the results - it means that it has reached the level spiritual development. He can experience moments of unity of all internal forces. If a person has reached the level of spiritual development, no matter what activity he engages in, there is only one thing left to do - to wish him a happy journey. And take a closer look at him at least sometimes. After all, undoubtedly, he will teach something good.

Self-realization of the individual: a view from the perspective of Christian psychology Christian psychology is the doctrine of man in his spiritual dynamics, in “spiritual warfare,” in his relationship to the Lord.

At the center of personal self-realization, as humanistic psychology understands it, lie concepts that are somehow related to self-awareness. Self-awareness can be determined through knowledge of oneself, knowledge of one’s self. Self is a hypothetical concept introduced into psychology by C. Jung; it is “the center of a total, boundless and indefinable mental personality.” The conscious ego is subordinated to or included in the self, endowed with its own voice, sometimes heard in moments of intuition and dreams. Self-actualization in this concept is essentially the evolution of the self, occurring in the direction from the unconscious to moral ideals.

The need for self-realization is the highest in the hierarchy of needs. As a result of its satisfaction, the person becomes what he can and should become in this world; the main professional purpose, the work of a person is accomplished along with the creation of his personality. But how does a person learn about his destiny?

This happens when a person is open to internal and external experience, when he is aware of all its sides. From a variety of half-formed possibilities, the body, like a powerful computer, selects the one that most accurately satisfies the internal need, or the one that establishes more effective relationships with the world around us, or another that opens up a simpler and more satisfying way of perceiving life. In this metaphorical representation, possibilities are not hierarchized; the emphasis is on free choice among potentially equivalent proposals, which are screened out by a wise organism based on its own subjective criteria.

The views of Ponamarev are close to the position of A. Maslow. However, the latter feels the insufficiency of the concepts of adaptability and adaptation in relation to the construction of personality; he writes in this regard about the autonomy of a self-realizing person, “the healthy individuals I observed outwardly agreed with the norms accepted in society, but in their souls they did not attach importance to them. In almost all of them I I noticed a calm, good-natured perception of the imperfections of our civilization, combined with a more or less active desire to correct them. Now I want to emphasize the detachment, independence, independence of character of these people, their tendency to live in accordance with the values and rules established by themselves." recognition of the importance not only of detachment from the world, but also of spiritual contemplation in this solitude. However, the purpose of this contemplation without God is again penetration into the self, listening to the “true voice of the self.” It is assumed that the basis in the “primary processes of cognition”, close to the “healthy unconscious” (A. Maslow), is normal, healthy human nature. Awareness of her needs, awareness of her biological individuality is the key to healthy development. Again, the concept of a wise body knowing better what the soul needs.

The self, the self-esteem of a person, is the realization of his sovereign right to choose, to choose the direction of development, life goals and values. The very realization of this human prerogative, with awareness of all possibilities, listening to voices sounding in different ways, according to the ideas of humanistic psychology, is the key to creative realization. During life, free choice is the basic essential relationship of a person to the world.

The accumulation of soul values occurs in the spirit of steadily progressive development, transferred to the sphere of the individual psyche, although the possibility of retreat - negative spiritual movement - is also provided for. The weak point of the humanistic concept of human creative self-realization, obviously, lies in the assumption of the hidden wisdom of the body and personality, which determines a person’s optimal choice when consciousness is open to all layers of experience. A person, like a powerful computer, chooses opportunities that precisely satisfy internal needs. It is assumed that accurate satisfaction of needs is a benefit for the individual and his social environment. The source of goodness, immanent in human nature, prompts the right choice. If the self, the highest and final authority of the psyche, is intelligent, then its voice is unmistakable. It is important to be able to hear his prompt among other voices.

Considering professional activity as a subject of study in psychology, it is necessary to note the following. Professional activity is studied as special function subject in the process of labor activity. In this sense, the study of professional activity is inextricably linked with the analysis of those features of objective reality that determine its content, as well as with the analysis of changes in human development as a consequence of the subject’s implementation of this type of activity.

The problem of professional development of an individual is directly related to the issues of mastering professional activities, with issues of development and realization of the individual at various stages of his professional path.

L.I. Belozerova interprets professional development as a process of development from the desire to realize one’s creative potential to understand one’s calling and form professionalism. She argues that professional development is carried out through the development of individual self-awareness. Professional self-awareness finds expression in self-improvement and self-education of the individual. Professional development occurs as the student is trained, educated, and self-educated, being an integrating process in relation to him.

The term “self-realization” was first used in the Dictionary of Philosophy and Psychology, published in 1902. Currently, this term is absent in domestic reference literature, while in foreign literature it is interpreted ambiguously. Most often, the concept of “self-realization” is interpreted as “realization of one’s own potential.”

Self-realization of personality in professional field on life path involves the following stages: professional self-determination (choice of the type and direction of activity), formation in the chosen profession, professional growth and development of professional competence. However, periodically a person clarifies and corrects the course of his self-realization, returning to one or another stage. The genesis of difficulties and difficulties of self-realization in the professional sphere is already laid down in the prerequisites for self-realization of the individual and subsequently takes place at each of the identified stages, and the difficulties themselves are reflected in the specifics of the profession.

The first stage of self-realization is self-determination. Self-determination is one of the central mechanisms for the development of personal maturity, which consists in a person’s conscious choice of his place in the system of social relations. The emergence of the need for self-determination indicates that the individual has achieved a fairly high level development, which is characterized by the desire to take one’s own, fairly independent position in the structure of informational, ideological, professional, emotional and other connections with other people.

The concept of professional development of personality is a process of progressive change in personality under the influence of social influences, professional activity and one’s own activity aimed at self-improvement and self-realization.

E.F. Zeer believes that professional development is most of human ontogenesis, which covers the period from the beginning of the formation of professional intentions to the end of professional life. The scientist argues that the movement of the individual in the space and time of professional work is called the professional formation of the subject of activity. The author gives short definition professional development is the “shaping” of the personality, adequate to the activity, and the individualization of the activity by the personality. E.F. Zeer formulated the following conceptual provisions:

professional development of an individual has historical and sociocultural conditionality;

· the core of professional development is the development of personality in the process of vocational training, mastering a profession and performing professional activities;

· the process of professional development of an individual is individually unique, unique, however, qualitative features and patterns can be identified in it;

· professional life allows a person to realize himself, provides the individual with opportunities for self-actualization;

· the individual trajectory of a person’s professional life is determined by normative and non-normative events, random circumstances, as well as a person’s irrational drives;

· knowledge of the psychological characteristics of professional development allows a person to consciously design his professional biography, build, create his own history.

Professional development is a productive process of personal development and self-development, mastering and self-designing professionally oriented activities, determining one’s place in the world of professions, realizing oneself in the profession and self-actualization of one’s potential to achieve the heights of professionalism.

Professional development is a dynamic process of “shaping” a personality, adequate activity, which involves the formation of professional orientation, professional competence and professionally important qualities, the development of professionally significant psychophysiological properties, the search for optimal ways of high-quality and creative performance of professionally significant activities in accordance with individual psychological personality traits. The system-forming factor of this process is different stages formation is a socio-professional orientation, formed under the influence of the social situation of a complex of interconnected developing professionally significant activities and professional activity of the individual.

The transition from one stage of formation to another is initiated; changes in the social situation, changes and restructuring of leading activities - which leads to - the professional development of the individual, the crisis of its psychological organization, the formation of a new integrity, followed by disorganization and the subsequent establishment of a qualitatively new level of functioning, the center of which becomes professionally determined psychological neoplasms.

Professional development of an individual is a process of raising the level and improving the structure of professional orientation, professional competence, socially and professionally important qualities and professionally significant psychophysiological properties through resolving contradictions between the current level of their development, the social situation and developmental leading activities.

The process of professional development is professionally mediated significant species activities and social situation. The dynamics of professional development are subject to general patterns mental development: continuity, heterochrony, unity of consciousness and activity.

The effectiveness of professional development of an individual depends on the following conditions: psychologically justified choice of profession; professional selection of optants who have an interest and inclination for the profession, shaping their professional orientation, giving the content and technology of the vocational educational process in an educational institution a developmental character; consistent development by a specialist and professional of a system of interrelated activities.

On initial stages In professional development, the contradictions between the individual and the external conditions of life are of decisive importance. At the stages of professionalization and especially professional mastery, contradictions of an intrasubjective nature, caused by intrapersonal conflicts, dissatisfaction with the level of one’s professional growth, and the need for further self-development and self-realization, take on leading importance. Resolving these contradictions leads to finding new ways of performing professional activities, changing specialty, position, and sometimes profession.

The transition from one stage of professional development to another is accompanied by crises. Since they are psychologically justified, we will call them normative. The collapse of professional intentions, termination of professional education, forced dismissal, retraining are also accompanied by crises (let's call them non-normative). It should also be noted that any professional activity deforms the personality and leads to the formation of socially and professionally undesirable qualities and character traits.

In the process of professional development, contradictions of two kinds arise:

· between the personality and the external conditions of life.

· intrapersonal.

The main contradiction that determines the development of personality is the contradiction between the existing properties, qualities of the individual and the objective requirements of professional activity.

Education, professional knowledge and skills, general and special abilities, socially significant and professionally important qualities constitute the professional development potential of a specialist. Realization of potential depends on many factors:

human biological organization,

· social situation,

· nature of professional activity,

· personality activity, its needs for self-development and self-actualization.

But the leading factor in the professional development of an individual is a system of objective requirements for him, determined professional activity, in the process of which new properties and qualities arise. A change or restructuring of the methods of its implementation, a change in attitude towards leading activities determine the staged nature of personality development.

In professional development also great importance have socio-economic conditions, socio-professional groups and the activity of the individual himself. A person’s subjective activity is determined by a system of consistently dominant needs, motives, interests, orientations, etc.

Determination of professional development of personality by various psychological schools is interpreted differently.

Social psychological theories consider Professional Development as a result of social selection and socialization preceding the choice of profession.

Psychodynamic theories consider instinctive impulses and emotionally charged experiences gained in early childhood as determinants of a person’s professional development. An important role is played by the real situation in the world of professions, which is observed by the individual in childhood and early adolescence.

Representatives of developmental psychology consider the child’s previous (before choosing a profession) education and mental development to be factors in professional development.

L.M. Mitina identifies two models for the development of professional activity:

· an adaptive model, in which a person’s self-awareness is dominated by the tendency to subordinate professional work to external circumstances in the form of fulfilling instructions, algorithms for solving professional problems, rules, norms. The adaptive model reflects the formation of a specialist who is a bearer of professional knowledge, skills and experience.

· a model of professional development, which is characterized by the ability of an individual to go beyond the boundaries of established practice, turn their activities into the subject of practical transformation and thereby overcome the limits of their professional capabilities. The model of professional development characterizes a professional who is proficient in professional activities as a whole, capable of self-design and improvement; the driving forces for the development of a specialist are the contradictions between the increasingly complex requirements of professional work and individual style, experience and abilities. Main driving force development of a professional - intrapersonal contradiction between the “acting self” and the “reflected self”. Experiencing this contradiction encourages a professional to search for new ways of self-realization.

The following trajectories of professional development can be distinguished:

1. Smooth, conflict-free and crisis-free professional development within one profession.

2. Accelerated development in the initial stages of formation, followed by stagnation and decline. As a rule, it is also implemented within the framework of one profession.

3. Stepwise, spasmodic personal and professional development, leading to peak achievements (not necessarily within the same profession) and accompanied by crises and conflicts of professional development.

Changes in the pace and vector of development occur mainly when the stage of formation changes. Changes in the social situation of development, leading activities and the individual’s own activity are of decisive importance. Each of the three main options for becoming has various versions.

During professional development, difficulties may arise, which, in turn, are superimposed on previously existing difficulties in the course of professional self-determination (choosing a profession). In this case, the personality is either “redefined” and adapted during professional development, or finds himself in a situation of unemployment. It is also possible to acquire a new profession in which the individual will be able to self-realize in a more adequate way than before. However, in in this case it is necessary to have significant personal potential and the ability to reach a different, higher level of self-realization.

The stage of professional growth includes the development of professional competence and the subsequent adaptation of not oneself to the profession, but the profession to oneself (E.P. Ilyin). Of course, there is continuity, a smooth transition between the stages of professional formation and professional growth. The latter corresponds to a high level of personal self-realization - the level of meaningful life and value realization (essential authenticity). In the structural-functional model of personal self-realization, there is a balance between the blocks of the model with some prevalence of the “I want” block, which is interconnected with life meaning and value orientations. Moreover, the “I want” block contains a pronounced component of authenticity. Low level self-realization is distinguished by the predominance of this block, primitively expressed, with a prevailing need component. It is at this level that various kinds of difficulties of self-realization in the professional sphere accumulate.

The concept of personal maturity and its formation is associated with the levels of self-realization and the genesis of personal self-realization, which is especially important in the professional sphere as one of the main spheres of life. A characteristic attributively inherent in a person who is self-realizing in the professional sphere is personal autonomy. Thus, autonomy can serve as one of the conditions for personal maturity and, accordingly, a high level of personal self-realization.

Close concepts to the concept of professional development and self-determination is the concept of “professional self-realization”, revealed by A. Maslow “through passion for meaningful work”, by K. Jaspers through the “deed” that a person does. This concept also emphasizes the activity of the individual in the process of professionalization of a person. But the concept of “professional self-realization” is narrower than the concept of “professional self-determination” and characterizes only one stage of professional self-determination.

So, E.F. Zeer argues that the professional development of a person enriches the psyche, fills a person’s life with special meaning, and gives significance to a professional biography. Professional development is a productive process of personal development and self-development, mastering and self-designing professionally oriented activities, determining one’s place in the world of professions, realizing oneself in the profession and self-actualization of one’s potential to achieve the heights of professionalism.

The issue of self-realization (self-actualization) of the individual is traditionally associated with humanistic psychology, in which this term is central. Let us pay attention to the representation of the idea of self-realization in the domestic psychological science. Analysis allows you to discover deep and meaningful philosophical and psychological foundations this phenomenon. The only thing that should be taken into account is the rather rare use of the term “self-realization”.

“The basis of a person’s desire for self-realization,” notes D. A. Leontyev, “is not always a conscious desire for immortality, which can be realized in various forms as a desire to increase knowledge, improve people's living conditions, transfer knowledge and experience to others, open meaning to people, etc. "Thus, we are dealing with the essential, initial component of a person’s life, and such that cannot exist within the confines of human existence.

Successful aspirations can only be realized by going beyond these limits, but “going beyond the limits of individual existence for an individual - only by joining something larger, will not end its existence with the physical death of the individual.” But what is this “attachment”? Even A.F. Losev noted: “Personality, if it exists, is generally thought of as always and invariably influencing and acting.” So, “personality is always revealed.” Moreover, expression is not just a function of personality, but its necessary basic attribute. As we see, according to A.F. Losev, personality is, first of all, an expressive form.

Expressive being is always a synthesis of two classes, one - external, obvious and the other - internal, comprehending, such that is allowed. Expression is always a synthesis of something internal and something external. According to the philosopher, the expression of a personality represents the identity of its external and internal.

This is manifested, for example, in the fact that, perceiving a personality purely externally, we seem to embrace the internal, what appears in the external. “The term expression itself indicates some active self-transfer of the internal into the external.” This dramatic unity of the external and internal constitutes, in fact, the life of the individual, its development. It is the expressive activity of a person that causes the life movement of the individual, in which it encounters the external world, first everything social.

Thus, we have before us, as it were, three beings of personality: “internal being” - essential, semantic (the “prototype” - after Losev), “external being” - appearance, face, behavior, characteristics and the external world - the space of being. It constitutes a single moving value.

Firstly, expression as a consequence of personal activity is nothing more than the realization of its inner essence (expressed means such that it has become real). Thus, self-realization is endowed with a general and mandatory quality of life for the individual. You can, of course, talk about its stage in the life of a specific person, but the erroneous pathos of humanistic psychology disappears here.

Secondly, it is essential to understand the individual’s position in relation to environment. For A.F. Losev, there is not just an alien, purely objective external world, but “the external world of the individual’s existence.” A person does not oppose the world, but, as it were, is enveloped in it, and this is already her world.

S. L. Rubinstein also shares this opinion: a person does not oppose the world, but is inside the world, and her life activity takes place in his world. The expression itself (implementation of the internal) leads the CA to be very important transformation, which makes the process of individual existence completely unique.

Expression and its highest personal form - embodiment - gives rise to a fundamentally new form of coexistence between a person and the world around him. Embodiment (reification in the terminology of dialectical materialism) is the imprinting of living activity as a process of life of human essential forces in an object, transformation of the logic of the subject’s actions into its own objective image and the subject’s finding of his reality in objects that bear and preserve the image of his actions. It is precisely the result of the process of action that, as already indicated, the world ceases to be in front of and against a person, turns into her world.

The condition for the emergence and existence of consciousness, as G. S. Batishchev asserts, reification is the process of self-embodiment of a person “as a substantial cultural and creative force, this is the creation by him of the objective world of his own culture, in which he asserts his subjectivity by what he acquires about “objective reality.” itself as a subject. This process does not represent a simple change of external objects, but is the realization of the complete essential human need - to self-realize, that is, to leave a mark behind oneself.

The result of this process is always a work. “Although not a single partial, fragmentary work,” G. S. Batishchev further notes, “represents an exhaustive image of a person, nevertheless, it is in his works (and nowhere else) that a person finds for himself and for others an open and fixed expression of what what she could and thought she could become."

The concept of G. S. Batishchev is close to the psychology of A. Maslow (even lexically), and, on the other hand, how much deeper it is. The question constantly “hangs” within the framework of humanistic psychology (“what exactly should a person do in order to self-realize?”), Receives here a fairly clear and detailed answer. A person realizes himself where she is embodied in what she creates. It turns out that a work is always an “address”, and the work itself continues and ends in other activities and other subjects.

The need for self-realization is indeed an essentially and totally human quality, but it does not exist in the form of increased attention to oneself, painful reflection and self-improvement, but in the form of a desire to create something, to leave a mark on something, or in someone. This understanding, as is easy to see, fully corresponds to the context of S. L. Rubinstein’s thoughts that self-development and self-education of the individual do not lie in some isolated meditative “work on oneself,” but in active, real external activity.

This is the key point of our research: the reality of the motive for self-realization of an individual is his desire for embodiment and creative activity for practically anything (here, however, there are many ethical issues, but this is a different, moral reality), and not at all the desire for self-improvement and achieving success as social definition. The latter, although very important, must be subordinate to the former, and not vice versa; in this case, it should not have self-realization, but social adaptation, and therefore not development and complication, but involution and simplification of personality.

The process of reification has not only a social source - the essential forces of a social-individual subject, but also a social “address”. Moreover, the “address” of the process of reification is infinity. Here, in our opinion, an extremely significant point is “captured”: full-fledged self-reaction necessarily presupposes a communicative aspect in important dimensions, awareness of the existence of another as an “addressee” of what is created by the individual, forecasting the development of interaction, and responsibility.

Again, we can talk about a certain deepening of the theoretical structure of humanistic psychology - upon careful analysis, it is clear that it is inclined towards a kind of “Robinsonade”, and the aspect of intersubjective interaction is only added to it, which is why some artificiality and incompleteness are always felt.

V. A. Petrovsky developed the theory of “personal investments”. Considering his views adequate to understanding the process of self-realization in the domestic philosophical and psychological tradition, we should note the following. Building his theoretical scheme within the framework of, as he himself notes, the “concept of personalization,” he relies on A. N. Leontiev’s idea of personality as a “systemic quality” of an individual. “We specifically characterize this special quality,” writes V. A. Petrovsky, “first of all, as a person’s ability to determine changes in significant aspects of the individuality of other people, to be subjects of transformation of the behavior and consciousness of others through his own imagery (“personality”) in them.” Indeed, a person “objectifies” not only external objects, but also other people, who also become, to a certain extent, her product. And this is where the problem lies.

V. A. Petrovsky introduces the concept of “reflected subjectivity,” which “embodies the idea of the personal aspect of a person’s existence in the world as a form of active” ideal * “person’s presence in the lives of other people,” the elongation of a person in a person.” And then he clarifies: “reflected subjectivity is, therefore, a form of ideal representation of this particular person in my life situation, which is defined as the source of transformation of this situation in a direction that is significant for me.”

Based on these interpretations, we will come to the conclusion that a personality, in turn, is nothing more than the “reflected subjectivity” of a large number of subjects who at one time were significant for a given individual, that is, they made their “personal contributions” into her.

But is this really so? In our opinion, there can only be a dialectical solution here, because an antinomy arises before us: a personality is certainly a certain sum of “reflected subjectivities”, since it initially exists in a situation of influence of other individuals. But at the same time, it is not and cannot be only the sum of these contributions, because in the latter case we would have a mechanism, but not a personality.

The solution to this antinomy, in our opinion, lies in recognizing that the personality overcomes reflected subjectivity, and this is, in fact, self-realization. So, what is truly important is not the quantity and essence of “contributions” to the personality of other people, but its ability, by accepting these contributions, to overcome them in its own activity, in which these contributions are melted and transformed. That is, in fact, the essence of the problem is solved by the process of self-realization itself.

Taking into account the views of V. A. Petrovsky in their “pure” form, one can quite easily conclude that, for example, the professional self-realization of a teacher or educator lies in the desire to exercise as much influence as possible on the student’s personality and leave “a lot” of reflected subjectivity.

Unfortunately, this is exactly how it is understood by most educators and adults in general. From here it would be possible to specify the psychological subject: the motive for professional self-realization of a teacher is the desire to leave a maximum of “personal contributions” in the personalities of students. The teacher, in fact, self-realizes in the self-realization of his students. In other words, the student as my work is a person whom I helped to feel like a valuable and unique individual, free, such that he sets his own goals and achieves them through his own efforts (that is, overcomes reflected subjectivity). Of course, this often depresses and irritates teachers, and especially parents, since very often the self-realization of the one you educate is, of course, existential (that is, according to the theoretical scheme of V.A. Petrovsky, as the degree of correspondence of behavior to what is brought into the person). It seems to us that K. Rogers is right after all.

It should be noted that the controversy that is being discussed is actually very ancient. Here is how the Russian teacher P. F. Richter wrote about this: “Every educator, even the weakest, inspires in his pupils respect for the uniqueness of personality, for example, his own. But in the same lesson, he again works hard to ensure that each of them is nothing.” other than by repeating his own “I.” He allows himself as much individuality as he needs to eradicate someone else’s and implant his own. And, fortunately, this does not succeed only in replacing someone else’s. mediocrity with the help of one’s own, that is, imperceptible individuality with the help of another imperceptible individuality: hence the crowd of imitators...

Returning to the analysis of the philosophical and psychological foundations of the phenomenon of self-realization, we note that in humanistic psychology the issue of the emergence and content of what should be self-realized is not considered at all - inner world personality.

According to A. Maslow, self-actualization is a process that allows a person to become what he can become; and he limits himself to this, not paying any attention to the psychology of the one who is self-realizing. Meanwhile, in the context of our problem, this aspect cannot be ignored as a simple theoretical limitation arising from the methodological position of the author. It turns out that understanding the features of self-realization and its motivation is very related to how to understand the meaning of what is being realized.

The domestic philosophical and psychological tradition proceeds from the contradictory unity of objectification and disobjectification. If objectification is the embodiment (self-realization) of a person, as a result of which a work arises, then deobjectification is the reverse process - this is an activity that leads to a person’s disclosure of the objective essence of an object, its appropriation and transformation into his own - mental. “Disobjectification,” notes G.S. Batishchev, “is a universal” translator of “nature and objective forms of culture into the” language “of the essential forces of the social and those that communicate with other individuals, of man, that is, into the subjective” language “of the abilities themselves as living culture." The fact that the processes (objectification and deobjectification) occur simultaneously means that self-realization is accompanied by a progressive change in the inner world of the individual, its development.

This makes the thesis clear: self-realization occurs only in activities that involve the discovery (disobjectification) of new qualities and perspectives. That is, it provides for the development and expansion of awareness.

It turns out that self-realization is not a vector process directed from the inner world of the individual and one that consists in the unfolding of this world. Self-realization is a process of a “ring-spiral” nature: the greater the internal personal potential of an individual, the more likely and more active self-realization occurs, and its content can be discovered, “penetrate” into the depths of the environment, “enveloping” oneself in it, appropriating it and turning it into one’s potential . And this brings self-realization to the highest level: the process turns out to be truly endless, but only because the world in which a person lives is infinite, and his desire to cognize, transform this world, and leave his own imprint is necessary.

Considered theoretical principles significantly clarify the original problem: self-realization of an individual (and, consequently, its motivation) is a “natural” and totally universal quality (attribute) of any personality. There can be no question of its additional formation. Moreover, the basic mechanisms of this process turn out to be known. Therefore, the problem is that people do not always reveal (and therefore form) all their essential powers - qualities, while remaining even ignorant of their own potential.

An analysis of the main provisions of the Russian philosophical and psychological tradition allows us to establish: self-realization of the individual is, in fact, organically inherent in any person (and the theses that supposedly a very small number of people (3% according to Maslow) are self-realizing, because this " do" everything).

But the circumstances may be such that they will contribute to a more active and philosophic formation (hence, self-realization) of the individual. And this is precisely what is a socio-psychological problem.

The views of the Ukrainian psychologist T. M. Titarenko are important. “My “I” as a synthesis of the finite and the infinite,” she writes, “first exists in reality, then, in order to grow, it projects itself onto the screen of the imagination, and my dreams, fantasies, bizarre deliriums reveal to me infinity, the infinity of the possible. My "I" includes many potentialities, it is a necessity and what I can become." But this “possible” is always realized only very partially.

What is the limitation? On the one hand, the “I” limits itself: “There is a danger of excessive expansion of the sphere of the possible, when imaginary constructions leave no time for their implementation. Thus, the “I” gradually turns into a continuous mirage due to a lack of a sense of reality... A person should be aware of your internal boundaries, natural boundaries, so as not to wastefully build a kaleidoscope of possibilities."

This remark, in our opinion, is quite valuable: self-realization should be based on the internal basic characteristics of a person. The opinion of A. Maslow is clarified that self-realization is a process during which a person must become what he can become. It turns out that every person cannot become anyone, determination still exists, and it is nothing more than a set of classical “internal conditions” (S. L. Rubinstein), from anatomical-physiological to psychological. However, that's not all.

Self-realization is also determined by external features of life circumstances. Analyzing the “ordinary” and “existential” existence of a person, the author actually tracks the mechanisms of self-realization of a person at different levels of his existence. I am attracted by the ambiguity and complexity of the researcher's position.

On the one hand, “a person remains within the immediate”, does not develop, grows. The “vulgarity of the average person”, his rigidity and “vegetation” of such a life are emphasized. As if the need for holidays, carnivals, rituals, games - everything in this life is expediently and logically justified what allows a person to self-realize and remain an individual. This is a traditional and widespread point of view. But T. M. Titarenko goes further, and then it turns out that “gray everyday life is the foundation that provides the possibility of a gradual escape from the captivity of the situation, breakthrough to real freedom."

In addition, “inclusion in being, the natural syncretism of worldview give a feeling of constancy, strength, and correctness of what is happening.” All this is, indeed, so necessary in the life of every person. Everyday forms a completely unique type of personality, for which it is undesirable to be different, to demonstrate one’s unique individuality, based on the general context. It’s easier and safer to be like everyone else, to be like others.

So, supposedly we have complete conformism and depersonalization. Continuing to vividly characterize this type personality, the researcher notes: “They (these individuals) know how to use their abilities, navigate changing circumstances in a timely manner, save money and invest it profitably in securities. These people have already achieved success or, not without reason, are about to achieve it, their adaptability can be envied, their existence seems almost harmonious.

But are they truly themselves? The last question is the key one, and we will definitely return to it after examining the author’s entire logic as an integral structure. It turns out that along with ordinary life there is a completely different life - the life of “action”. A person commits an “action” - and currently lives in a completely different dimension of life, and life itself is fundamentally different. But the implementation of an “action” is always limited in time, and the calf of this act is a person... “returns to everyday life.”

So, there is a discreteness in a person’s life path: everyday (“without order”) existence is interrupted by an “action” and then returns to everyday life again, qualitatively changing the personality at the same time.

There is a temptation to consider an “action” as an act of self-realization of an individual, and this is how it is according to the logic of the so-called “vchinkov approach”, which is quite actively being developed by some Ukrainian authors who consider themselves followers of V. A. Romsntsya. “An act of truth”, “an act of beauty”, “an act of goodness”, “an act of existence”, etc. - this is what discrete moments of a personality’s existence look like, in which it really grows and self-realizes. We will not analyze the theoretical views of V. A. Romenz, although they deserve attention. At least, we do not meet the listed forms of action in him, and we cannot meet them, because his idea was somewhat different from what is explicated in these forms.

V. A. Romenets pointed out the following forms of action: “an act of risk”, “an act of faith”, “an act of fatalism”, and in another place “an act of self-sacrifice”. The logic is very different from the above.

More important, however, is something else: V. A. Romenets considered the possibility of analyzing very similar phenomena - action and self-realization. Giving a psychological definition of an act, he notes: “... It is also the leading form and the main, conscious mechanism, a method of spiritual development.” Considering the idea of self-realization of an act “quite abstract,” he expresses quite rightly, in our opinion, the remark: “The terms” self-realization “and” self-realization “have a preformist connotation and point to the development of already existing content...

Self-affirmation through communication is the final formula that can express the general meaning of an act in the unity of its individual and social aspects." And, in another work, even more clearly:

“The psychological basis of an action is the action of establishing and developing new connections between a person and the environment. On this basis, new aspects of the action appear.” We do not find anywhere in V. A. Romenz an unambiguous statement that an act is a discrete act in time (although the fact that it is an act is unambiguous), as we find this in the works of other thinkers who dealt with the problem of action - M. M Bakhtin, S. L. Rubinstein, A. N. Leontyev.

The concepts of “action” and “self-realization” are so close that they can be interpreted, of course, taking into account the indicated remark of V. A. Romenz on preformationism. Neither an act nor self-realization can be considered a discrete act in the sense that there is some non-independent, non-self-realization of existence, then several (situational act) occur when a person “commits” (self-realization), after which he “returns” to non-independent existence (everyday life) , in the terminology of T. M. Titarenko).

In fact, both an act and self-realization are not an act, but a process, the course of a person’s life. To stop such a person’s existence means simply to stop her as a person (the fact that this cannot be done even artificially was very clearly described by V. Frankl in his work devoted to the psychological analysis of life in concentration camps; other researchers and writers also did this). Therefore, we should not talk about this, but about the social consequences of self-realization (action).

We can talk about self-realization (as well as about action) only when a person does something relevant (that is, consciously and responsibly) for other people. This communicative criterion, unfortunately, is not emphasized in other studies, even within the framework of humanistic psychology, although it is one of the key ones. At least that’s how we view it in our work.

An important characteristic of personal self-realization is creativity. D. A. Leontyev substantiates the key importance of creativity in self-realization, relying on a three-level model of personality structure developed by G. S. Batishchev. The content of each level here is the specific needs that dominate. “The third level is the need for reification, for the embodiment of one’s essential forces, one’s living activity in substantive contributions...

The need for self-realization can be identified with the third level of the Cellar structure and it can be argued that self-realization is actually carried out through the specific needs of this level (the need for creativity, personal communication, socially transformative activities, motherhood, etc.)."

One can only partially agree with the statement of D. A. Leontyev and with clarifications. He writes: "... The criterion of self-realization is the objective reality of the socially significant contribution made by the subject." Of course, the product of creativity (self-realization) always has social significance, since its appearance means the growth of personality, creates, as well as the impact on society as a whole. But if this influence is considered as direct, very little will have to be recognized by self-realized individuals. From this point of view, we limit a person’s ability to self-realization to a circle of exceptionally gifted individuals.

We are close to the point of view, which has recently been developed by M. Molyako, according to which creativity has an extraordinary significance that does not depend on the social value of the product, since, in addition to the growth of the personality of the creator, it indirectly affects the entire society. Then creative self-realization is possible (albeit potentially) for any personality. It is associated with creativity and with “the ability for mutual development and self-actualization.”

The studies of D. B. Bogoyavlenskaya highlight the relationship between CREA-ness and personal self-realization. Two levels of human activity - the level of subjective action and the level of personal action - are heterogeneous. Therefore, she distinguishes two levels of personal action: the level of influence of the social individual and the level of creative action. At the same time, the level of productivity of a social individual corresponds to purposeful activity, where the goal acts as awareness of the desired result. But the result is determined by the position of the individual among people. In its developed form, creative action leads to the generation of a goal, that is, at this level, goal-setting activity is carried out, and the action acquires a generative character and loses the form of a response.

In this case, activity acts as an integral personal formation, and is not reduced only to the action of purely intellectual factors. What is valuable is that intellectual activity cannot be explained by the action of physiological or psychophysiological mechanisms (it cannot be explained higher from lower). Therefore, in order to show the activity of behavior, it is necessary to change the subject of research - to identify a form of activity specific to behavior.

The mechanism of personal self-realization, in our opinion, in its fundamental aspects corresponds to creativity. The key here is the moment of purposefulness. In our opinion, personality begins with one’s own goal setting and responsible experience of this phenomenon. If the goal is not externally set, then it is always mine (personal), always generative (creative) and such that it realizes the personality and at the same time develops, “grows” it: thus, personal action is, in fact, a self-realizing and self-developing action .

So, the subject (personality, self-realization) not only sets the goal himself, but also turns it into a life task, for which he himself restructures his own inner world. Thus, he becomes “the cause of his relations with the world, with society; he is the creator of his own life, creates the conditions for his development; overcomes the deformation of his own personality.”

What is important is the view of L. I. Bozhovich, who, following L. S. Vygotsky, defines a growing personality as the initiator of his own activity, the basis of which is in the motivational-need sphere. This activity forms the basis for the development of the individual as a subject. According to her, the child gradually turns from a being subject to external influences to a subject capable of acting independently based on the consciousness of set goals and accepted intentions.

Although the concept of L. I. Bozhovich does not use the term “self-realization”, its process is studied and associated with the term “subject”, which appears in the form important quality personality, lies in the ability to master the world, create oneself, create something new, purely one’s own, in society. “The efforts of the individual,” notes L. I. Antsiferova, “are mainly aimed at maintaining not so much this or that common activity, but at strengthening, expanding, increasing many dimensions of the space of one’s own life, at including the worlds of other people into its contours.”

In ontogenesis, there is a kind of doubling of self-realization as a system of personal actions. On the one hand, a person continues to actively shape the external conditions of her own development (objectification - disobjectification), on the other hand, her own inner world is now the object of molding efforts. "The individual is not the author, the creator of those mental formations that, at certain stages of his personal development begin to be realized, and therefore integrated? And the person himself does not participate in the organization - and not just in the search - of his own self, his true self? "- Asks L. I. Antsiferova, arguing with K. G. Jung and A. Maslow.

There is a problem of identifying the real content of that internal activity that a person carries out, developing and changing himself, self-realizing. Even the act of introspection leads to noticeable changes in the inner world of the individual. Therefore, self-knowledge and the formation of an adequate “I-conception” are an important means of the process of self-realization and its diagnostic correlate.

I. Golovakha explores self-realization in the context of a person’s life perspective and considers it as “a holistic picture of the future in a complex contradictory relationship of programmed and expected events with which a person associates social value and the individual meaning of his life.” The perspective of an individual, the researcher notes, is the most important factor in its development and self-realization. The life perspective is not set by the individual, but is created by him, changes and is refined throughout life, passing through tense moments of crisis and excellent alternatives in the life path of the individual.

The relationship between the individual and the environment occurs both through homeostasis and heterostasis, that is, appropriation and transformation - the creation of a social environment. The latter concerns the process of self-realization to a greater extent than homeostasis, although this process has not yet been sufficiently studied and, in our opinion, involves significant internal transformative work related to self-realization.

N.V. Chspeleva, analyzing the concept of L.S. Vygotsky, comes to the conclusion: “The social situation of development is a special combination of internal processes of development and external conditions... This ratio determines both the dynamics of mental development during a certain age period and the qualitatively unique psychological new formations that arise at the end of this period." Each person develops during his life typical forms of behavior and emotional response to specific life situations, which N.V. Chepsleva calls “concepts”.

Important from the point of view of psychology is a psychological situation that “occurs when real circumstances prevent the achievement of a goal, the satisfaction of needs, or they are interpreted as containing certain obstacles, problems, etc.” Psychological situations can also arise due to the presence of internal obstacles. N.V. Chepeleva rightly, in our opinion, considers the psychological situation as a “task for meaning”: we mean that overcoming presupposes an act of meaning formation - an act of self-realization. It seems to us that the “problem for meaning” has central importance to solve the problem of personal self-realization - namely, solutions to numerous psychological situations leads to the fact that the world is no longer perceived as alienated, as such, which stands “opposite”, but the position “personality within his own world” arises.

A system of characteristics of the need for self-realization is identified: the need for self-realization belongs to the category of higher needs; it is a qualitative characteristic of a person; this need actualizes the potential capabilities of the individual; it promotes personal development; the need for self-realization maintains the individual’s internal state of tension; it is of a contradictory nature; the need for self-realization exists in the “for others” version, that is, it has a social character; the need for self-realization is a value; it has a constant, continuous nature, the need for self-realization has the ability to be purposefully formed in the process of mastering a particular activity.

Fundamental needs create behavioral activity. Activity, carried out by a person in an effective way of life, takes the form of self-realization. It determines activity, is the driving force, the source of awakening in a person his “potentials”, which are caused by the need for activity, represents its highest level, but its character is determined and mediated by the highest life needs.

The need for self-realization is a source of personality activity, and activity determines the types of activities in which this need is satisfied.

What you were born to be is a gift from God; That,

who you have made yourself is your gift to God.
"20, Quips & Quotes LLC"

Self-realization as a personality quality – the ability to find and fulfill one’s life purpose; realize the potential of your capabilities, knowledge, skills, abilities, your current ideas about yourself and your path in life.

A wise man was once asked: “Do you agree with those scientists who say that ten stars similar to our sun die in the Universe every day?” “There is nothing surprising here,” he said, “where there is life, there must be death.” The big trouble is that people die who were given by the Creator to bring light, but they never shone in the darkness of life as real Luminaries.

Aristotle said that happiness is achievable through the realization of one's potential. To be someone, and not to seem, you need to strive for improvement and self-realization. God is not interested in who you wanted to appear to be, He is interested in who you really were: a notorious scientist or a real seeker of truth, a notorious celebrity or a personality deserved and loved by people for high dedication to your work, realized talent, for complete dedication in self-expression and self-realization.

Sometimes you want to realize yourself, but the criminal code doesn’t allow it. Often, knowledge about oneself closes the path to self-realization, because there is a fear that people can easily be frightened by the potential of their hidden vices. Punishment for people is the self-realization of a degenerate. The self-realization of Adolf Hitler and Barack Obama did not make the world any better.

Self-realization is finding a cause that you are called to serve and realizing yourself in it. You can realize yourself in children, in love and care for loved ones, in selfless service to people. That is, there is the realization of oneself as a man and a woman, as a father and mother. Since in life a person has to put on many social masks, he has the opportunity to have several options for self-realization.

Women's self-realization is the disclosure of the entire rich palette of positive feminine personality traits that are inherent in it by nature. The nature of a woman is divine. It is a man who, in order to achieve something in life, needs to cultivate virtues in himself through asceticism and exertion of will. For self-realization, a woman only needs to preserve and then realize the qualities that nature gave her.

Psychology claims that female self-realization consists in realizing one’s female potential, namely, finding love, becoming a wife and mother, and taking care of one’s parents. A woman can feel needed and in demand by pursuing a successful career and entertaining herself with trips abroad, but if a woman has no loved ones, no beloved children (her own or adopted ones), she almost always has the feeling that she has not fully realized herself. . This is the right feeling.

A self-realized person is a mature, accomplished person who has set the highest bar he is capable of. He was able to satisfy his need for self-realization, which means: he found his place in life, realized his life purpose, used all his natural inclinations and abilities, expressed himself to the maximum in this world, achieved high goals.

Psychologists have discovered that without self-realization, pleasure from the work process is impossible. The more fully a person demonstrates all the qualities of his character, the more pleasant it will be for him to work. Self-realization is closely related to social evaluation. Often people suffer from the fact that others do not value them for who they are, do not see everyone positive qualities, are not treated appropriately. But how to evaluate the qualities hidden deep inside a person, how to discern the unmanifested character? Self-realization allows each person to appear before society in all the splendor of their talents and capabilities. The ability to direct a combination of good and bad character traits to achieve a goal and bring benefit is always highly valued in society. People who consistently realize their potential are always respected and loved. Self-realization is a person’s desire to fully realize himself in society. Self-realization is the most effective use by a person of all the qualities that nature has endowed him with. Self-realization is the highest point of human development, when he is a mature person who performs thoughtful, correct actions that are highly valued by society. Self-realization is the path to a happy existence in reality, awareness of the meaning of life and acquisition of wisdom.

Need for self-realization important for almost every person . This is, as Maslow puts it, “the need to become what this person capable of becoming." At the peak of the Baikonur Cosmodrome’s heyday, so much cargo began to arrive at it that a barrier had to be installed on the highway leading from the nearest station. They wrote an advertisement: “A moving attendant is urgently required. The salary is such and such.” They posted an advertisement in the station village, but since the payment was small and the work itself did not convey any significance, local residents ignored it. For a whole month no one came to the HR department. Then a new advertisement appeared in the village: “Barrier Supervisor Wanted.” The next morning there was pandemonium in the HR department...

Self-realization allows you to know yourself, find out all your positive and negative qualities and make the most of both. Self-realization helps to find the meaning of existence, get rid of melancholy, boredom and depression. Self-realization helps you love and appreciate yourself, get rid of the feeling of “uselessness” and loneliness. In the process of self-realization, it is possible to discover qualities of character and talents that were previously “frozen”, but in the process of activity appeared fully. That is, self-realization is a way to know yourself more deeply. Self-realization moves a person forward at a rapid pace, helps him develop and improve, never stopping at the achieved result, since the resources of each person are almost limitless.

Petr Kovalev 2016