Approaches in modern psychology. Plan: Approaches to the study of psychological health. Health-saving learning technologies. Types, evaluation criteria

We have a vision of what man is,

and thanks to this vision we dare not allow ourselves

or anyone below human height.

We have no way to escape from those biological

or the mental conditions that make up our humanity,

but there is one possibility: to grow to the extent of a God-man.

Metropolitan Anthony of Sourozh (Bloom)

Human health is one of the most intriguing, complex and ongoing problems. The apparent simplicity of its everyday understanding should not be misleading. The topic of health is related to the fundamental aspects of human life, has not only a rational-pragmatic, but also an ideological level of consideration, and accordingly goes beyond the scope of a purely professional discussion. Therefore, before delving into its psychological nuances, let us define the initial questions - namely, ideas about the essence of health from the point of view of the Christian spiritual tradition and from the position of modern humanitarian knowledge.

Christian Anthropology and the Spiritual Foundations of Health

The origins of the Christian understanding of health lie in the Christian teaching about man. According to the biblical account, God created man as the crown of His works: “And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life, and man became a living soul” (Genesis 2:7). At the same time, God acts in a special way, as if concentrating, before creating human nature. In theology this is called the eternal Council of the Trinity: “And God said: Let us make man in Our image and after Our likeness<...>And God created man in His own image, in the image of God He created him” (Gen. 1: 26-27). Man is endowed with body and soul, and the soul also includes spirit, as the difference of his royal nature, as the core of his generic essence.

The Apostle Paul calls the human body “the temple of the Holy Spirit” (I Cor. 6: 19-20). The God-created body is perfect in structure (proportionality), location in space (vertical) and adaptation to the surrounding world (with all the sophistication of modern science and technology, no cybernetic device has been created that can even remotely approach it in its capabilities).

“Living soul” - vital force (viable fortress) - orients in the surrounding world and protects from destructive elements. Not only man, but also other creatures living on earth are endowed with a soul. But unlike them, in the act of creation, “by the breath of God,” man acquired an “immortal soul” in the image of the Creator.

The formation of a person presupposes the awakening and establishment in him of the ancestral spiritual principle, by which he immeasurably rises above all other living beings. The primacy of the spirit is one of the fundamental principles of Christian anthropology. Philosopher V.S. Soloviev wrote that human subjectivity manifests itself in three main points:

· internal self-difference between spirit and flesh;

· real defense of one’s independence in spirit;

· the predominance of the spirit over the flesh, necessary to preserve the moral dignity of a person (Soloviev, 1988, p. 151).

By his composition and existence, man is involved in two worlds - the material and the spiritual. His body belongs to the earth: he came from dust and will return to dust. With his consciousness he overcomes the boundaries of the visible world below and rushes to the heavenly world of Divine love and freedom. The duality of human nature is unique and testifies to the special place and purpose of man in the general structure of the world.

Christian anthropology is a methodological platform for a theocentric approach to the problem of health. The space for its consideration in this case is not the diversity of bodily compositions and mental phenomena, but human reality in its entirety, which can be discussed and can be understood, according to Fr. Alexander Schmemann, only in the triune intuition about the existence of man: his creation, his fall and his salvation (see: Schmemann A., archpriest, 2005, p. 314). Moreover, it is necessary to talk about these three events as really ongoing in the individual life of each of us.

Let us try to reproduce in an extremely concise form the axiomatics of the theocentric approach to the problem of health.

1. In the Christian understanding, the essence of health is the integrity of a person in the unity and harmony of his spiritual, mental and physical structure. Initially, this was the first man and the progenitor of the human race, Adam: the image of God in him was pure, and God’s likeness was complete.

2. As a result of the Fall and the subsequent distortion of human nature, the violation of the hierarchy of its constituent structures, people lost their full health. False life guidelines, a perverted understanding of happiness and well-being, passionate attachments and carnal abuses, bad habits and inclinations, bad deeds committed against conscience, discord and enmity led to a decrease in vitality, physical and mental illnesses.

3. Illness is not so much a marker of sin as an instructive experience or test for good: it awakens in a person an awareness of sinfulness and a desire for healing. The Lord allows illnesses because they humble people: “he who suffers in the flesh ceases to sin, so that the rest of the time in the flesh he may no longer live according to human lusts, but according to the will of God” (1 Pet. 4: 1-2).

4. The restoration of complete health in a person is attributed by Sacred Tradition to the eschatological perspective - the life of the next century. In this regard, the goal of history and individual human life are similar - the salvation of man through his reunification with God. Life in God is health.

5. The Holy Scripture says: “The Lord is your healer” (Exodus 15:26). A holistic (healthy) person is a person who comes to life and lives in God, gaining Christian perfection (holiness) in the face of the confrontation between the forces of good and the forces of evil and the ensuing problem of worthy and unworthy existence in the world.

6. As the basis for the healing of fallen man, the Savior pointed out in the two most important commandments the transformative power of love - love for God and love for neighbor, in which the primordial symphony is restored.

7. The conditions and criteria for the true fullness of a Christian’s life were proclaimed by the Savior in the Sermon on the Mount in the Beatitudes. He calls blessed “the poor in spirit” (the humble), “those who mourn” (the compassionate), “those who hunger and thirst for righteousness,” “the merciful,” “the pure in heart,” “peacemakers,” “those who were persecuted for the sake of righteousness,” and also, like the Old Testament prophets reviled and persecuted for the name of the Lord.

8. A person’s attitude towards the Beatitudes reveals his spiritual attitude. If interest arises in these strange, by the standards of everyday life, disturbing words, if there is a desire to penetrate into their meaning and the will to be guided by them, then this indicates an internal readiness to listen to the Word of God. If there is no common, consonant thing between the inner world of a person and the instructions of the Savior, then this is a “symptom” of a spiritual illness, for a person in his highest aspirations is associated either with God or with forces opposing Him.

9. The Christian tradition provides people with ways and means to maintain emotional and physical well-being. The soul and body are put in order by repentance, prayer, teaching in the Holy Scriptures, participation in the Sacraments, cleanliness, abstinence, work and - most importantly - fulfilling the commandments of God in relation to one's neighbor.

10. Asceticism is a practice of a “healthy lifestyle” rooted in the Christian tradition, aimed at restoring internal freedom and the original integrity of a person’s spiritual and physical essence. The meaning of asceticism, both physical and spiritual, is a reasonable rejection of the secondary in order to achieve the main thing. The Holy Fathers prescribe feasible asceticism to the “laity” as an effective means of healing the soul from passions and strengthening the will for spiritual struggle. Self-restraint is accomplished without obsession, but with moderation and understanding, with a gradual ascent from simple to more complex, in proportion to the state of the body and living conditions.

Scientific understanding of health

IN modern science the concept of “health” does not have a generally accepted unified interpretation; it is characterized by polysemy and heterogeneity of composition, i.e. it is syncretic. According to the definition given in the preamble to the Constitution of the World Health Organization (WHO) in 1948, health is a state of a person characterized not only by the absence of disease or physical defects, but also by complete physical, mental and social well-being. The formulation “total well-being” needs clarification and has been criticized for being weak in practicality.

Getting acquainted with works representing variations of the scientific approach to the problem of health, in addition to ritual complaints about the complexity of the issue, we encounter such interpretations as “optimal functioning of the body”, “dynamic balance of the body with the surrounding natural and social environment”, “the ability of an individual to fully realize his biological, mental and social functions”, “full-blooded human existence”, etc. Depending on the choice of discipline and the rational basis corresponding to it, biological, medical, environmental, social, demographic, economic, psychological, pedagogical, and cultural health criteria are derived as guidelines for the implementation of health conservation practices. Comprehensive definitions of the concept of “health” apparently remain a matter of the future. Nevertheless, we can identify a number of the following essentially axiomatic provisions:

1. Health is one of the basic values in people's lives. Health is a state close to ideal. As a rule, a person is not completely healthy throughout his life.

2. To a first approximation, health is a complex, multidimensional phenomenon that reflects the modes of human reality: bodily existence, mental life and spiritual existence. Accordingly, it is possible to assess the somatic, mental and personal (in current terminology - psychological) human health.

3. Today, the effect of mutual influence of “spirit”, “soul” and “body” on general state human health.

4. Health is both a state and a complex dynamic process, including the maturation, formation and functioning of the physiological structures of the body, the development and functioning of the mental sphere, personal development, human experiences and actions.

5. Health is a cultural-historical, not a narrowly medical concept. In different historical periods, in different cultures, the boundary between health and ill-health was defined differently.

7. A person can be healthy under certain living conditions (ecological and climatic features, quality of nutrition, work and rest schedule, socio-cultural atmosphere, etc.). A combination of factors that is favorable for one person may be unacceptable and harmful for another. Identifying general aspects of health allows us to determine principles and develop health-saving technologies.

8. Maintaining health primarily depends on a person’s lifestyle and then, in decreasing order, on heredity, on the influence of the environment and on the quality of medical services.

9. To assess the state of human health, it is necessary, on the one hand, to have a standard sample of well-being, and on the other, to understand the patterns of the occurrence and course of diseases. In this capacity, systems of scientific ideas about the norm and pathology act.

10. Health and illness are among the dialectically related, complementary concepts. Their study is associated with understanding the nature and essence of man.

Theory of psychological health

The initial period of the formation of modern psychology is called classic. Here, the unalternative object of study was the psyche as a property of highly organized living matter, the subject of research was mental phenomena in living nature, and cause-and-effect explanatory schemes formed the basis of knowledge. Psychology developed along the lines of the natural sciences. Next stage - non-classical psychology - was marked by the emergence of a humanitarian strategy for studying the “human psyche”, attempts to overcome the phenomenology of the psyche and enter into the phenomenology of human reality. S. Freud is rightfully considered its founder. But the culmination of non-classical psychology became two branches of world psychology: humanistic (“Western”) and cultural-historical (“Soviet”). Today we are witnesses and, to the best of our ability, participants in the unfolding of the third stage - post-non-classical psychology. The works of V. Frankl and S.L. Rubinstein marked the beginning of a decisive turn in psychological science towards the essential characteristics of a person. In modern psychology there is “a kind of gathering of a humanitarian worldview” (Bratus, 2000, p. 51), “a search for means and conditions for the formation full man: human - how subject own life, How personalities in meeting with Others, as individuality in the face of Absolute Being” (Slobodchikov, 2004, p. 11). A psychological anthropology is taking shape, focused on human reality in the fullness of its spiritual, mental and physical dimensions, aimed at studying the problems of human existence in the world.

The ascent from psychophysiological to meta-anthropological aspects of existence entailed a transformation of the system of psychological knowledge and a revision of its main problems. Regarding the problem of the norm, these steps were:

· shifting the focus of research from the mental apparatus to specifically human manifestations;

· understanding of the mental norm as a norm of development: it is a process, not a state of being; it is a direction, not a final path (Rogers, 1994, p. 237); This is a trend, a development itself, i.e. not a certain place of stay, a state, but a movement full of risk (Bratus, 2000, p. 58);

· transition from borrowing ways to solve a problem into related sciences to the development of psychological (usually descriptive) models of health;

· emergence (as if in contrast to clinical psychology) health psychology as an independent section of scientific knowledge and its practical applications;

· fundamental distinction between the terms “mental health” and “psychological health”: the first characterizes individual mental processes and mechanisms, the second refers to the personality as a whole, is in close connection with the highest manifestations of the human spirit (Practical educational psychology / edited by I.V. Dubrovina, 1997, pp. 39-40);

· selection human psychological health as a central object of health psychology research.

The definition of “human psychological health” consists of two categorical phrases - health psychology And human psychology. At the intersection of these areas of knowledge, psychological models arise in which the problem of health is considered from a human perspective. In the diversity of opinions and trends, the general contours of the theory of psychological health gradually formed:

1. the concept of “psychological health” captures a purely human dimension, in fact, being the scientific equivalent of spiritual health;

2. the problem of psychological health is a question about the norm and pathology in the spiritual development of a person;

3. the basis of psychological health is the normal development of human subjectivity;

4. The defining criteria of psychological health are the direction of development and the nature of the actualization of the human in a person.

Basic approaches to the problem of psychological health

The historical initiative in posing and developing the problem of psychological health belongs to prominent Western scientists of a humanistic orientation - G. Allport, K. Rogers, A. Maslow.

Concentrating scientific and practical activity on specifically human manifestations and universal human values, the humanistic movement took shape at the turn of 1950-1960. Despite the discord within the movement itself and the blurring of its boundaries, humanistic psychology was recognized as a new psychological paradigm, preaching primarily the originality and self-sufficiency of man. Along with it, the professional vocabulary still includes “poetic-metaphorical” terms that define the quality of individual life. Among them is psychological health. Works appeared on the creation of psychological models of a healthy personality, which significantly enriched the rational view of the problem of the norm: G. Allport, introducing the idea of the proprietary nature of human nature, created an image of a psychologically mature personality; K. Rogers, insisting that a person is endowed with an innate, natural desire for health and growth, revealed the image of a fully functioning personality; A. Maslow, based on the theory of personal motivation, derived the image of a self-actualized, psychologically healthy person. Summarizing the arguments of the mentioned and other equally eminent authors, it can be argued that from the point of view of a humanistic approach that has unconditional trust in human nature, the general principle of psychological health is a person’s desire to become and remain himself, despite the vicissitudes and difficulties of individual life.

The humanistic approach became a bright milestone in the development of psychology, contributed to overcoming the reduced perception of man in science, adjusted professional principles in the humanitarian spheres (primarily in education and healthcare), and gave a powerful impetus to the development of the practice of psychological assistance to people. During the period of mastering the profession, he inspired the author of these lines. Having critically comprehended and correlated the humanistic doctrine with the experience of practical work, I must admit that not all of its ideas and ideals are perceived today with the same conviction.

Humanistic psychology has implemented the attitude of personocentric consciousness, for which “self” is the fundamental and ultimate value. This position is more consistent with the way of the pagan world. Only the object of worship (idol, idol) of people becomes not natural forces as living entities, but their own nature (nature), the norm of life is self-affirmation and self-expression in all available forms, the goal of life is earthly goods. The essence of this kind of “natural spirituality” is manifested in the desire for human-divinity, when an individual tries to equate himself with God, without ever bothering to be human. In our time, this trend has taken shape into a cult of coveted success and has acquired the character of a social dogma. In fact, the isolation of an individual in his self-improvement for the sake of self-improvement more often leads to meaninglessness of being and a general decrease in vitality.

To be fair, we note that the focus on self-actualization has received an ambiguous assessment among humanistically oriented psychologists. The point of view of V. Frankl is well known, who argued that self-actualization is not the final destiny of a person: “Only to the extent that a person manages to realize the meaning that he finds in the external world, he realizes himself<...>. Just as a boomerang returns to the hunter who threw it only if it missed the target, so a person returns to himself and turns his thoughts to self-actualization only if he missed his calling" (Frankl, 1990, p. 58- 59).

Domestic psychologists, when ideological barriers were removed and the opportunity arose to master and comprehend world experience, responded to ideas about psychological health with the full breadth of the Russian character: interested (trying to delve into the essence of the issue), populist (appealing to them with or without reason), wary (seeing in them the danger of psychology losing its “sovereignty”, they say health is the domain of the aesculapians), skeptically (doubting the relevance and practical significance of the problem), critically (blaming the metaphorical nature of the concept, the lack of coverage of its formal definition). Leaving emotions behind the scenes, we can already state that the topic stands the test of time: the psychological health of children is considered today as a meaning-forming and system-forming category of professionalism practical psychologists education; psychological faculties train specialists in the relevant profile (specialization 03.03.21 “health psychology” was approved by order of the Ministry of Education Russian Federation dated March 10, 2000); Russian science has proposed other grounds and principles for considering the problem of psychological health, consistent with our cultural tradition and mentality. They are consistently implemented in line with the humanitarian-anthropological approach.

Central to the humanitarian-anthropological approach in psychology is the idea of the possibility and necessity of a person’s ascent to the fullness of his own reality. Its essence is reflected in key concepts: “humanitarian” comes from the Latin humus- “soil” and humanus- “human” and implies the space of origin and gestation of human qualities and abilities, spiritual rootedness and cultural continuity of a person; "anthropological" is derived from the Greek anthropos- “man”, symbolizes the essential forces and supra-mundane aspiration of man. The methodological basis of the approach is the anthropological theory of development, which describes the general patterns of the formation of what is actually human in a person within the limits of his individual life (V.I. Slobodchikov). The paradigmatic difference and heuristic value of the approach is that it postulates the antinomy of human subjectivity (self): it is a means (“organ”) of human self-development, and it must be overcome (transformed) in his spiritual growth: “And it is no longer I I live, but Christ lives in me” (Gal. 2:20).

In comparison with the worldview context of humanistic psychology, focused on the individual essence of man, the humanitarian-anthropological approach is a correlation of rational psychological thought with the Orthodox tradition in the pursuit of synergy of scientific methodology and the spirit of the teachings of Christ to solve problems of health, development and human existence (Table 1 ). Here “human existence becomes itself only by turning into co-existence, when freedom as self-love develops to freedom as love for To another . In the fullness of developed freedom and love, the Personality of Godhead awakens in us. And whenever we treat the Other as our Thou, the divine appears in such a relationship” (Khamitov, 2002, p. 140).

Table 1. Comparison of approaches to the problem of psychological health

Comparison aspects

Humanistic approach

Humanitarian-anthropological approach

Axiological aspect

“universal” humanistic values,

primacy of human rights and freedoms

traditional spiritual, moral and cultural canons, primacy of human value and dignity

Assessing Human Nature

optimistic:

man is by nature good and endowed with an innate, natural desire for health and growth

realistic:

in a person, various potentialities compete - from noble to ugly; both one and the other can be manifested in motives and actions

The human in man

everything that helps a person

become and remain yourself

everything that stimulates desire and will in a person be above yourself

Normative vector of human development and self-development

self-actualization -

the fullest possible realization by a person of his abilities and capabilities

universalization -

going beyond the limits of an arbitrarily developed individuality and at the same time entering the space of the universal

The basis of psychological health

personal growth

as a statement of selfhood in increasing the ability to fully function in the conditions of individual life

spiritual growth

how to overcome the self in developing the ability to decenter, self-surrender and love

Maxims of psychological health

desire for self-identity:

To be youreself

the desire for the fullness of human existence:

be above yourself

Settings psychological practice

· empathic listening, phenomenological penetration and non-judgmental attitude: a person must be accepted as he is;

· psychological help carried out “beyond good and evil”;

· facilitation of a person’s personal growth using predominantly non-directive psychotherapeutic means.

· dominance on the other and participatory externality: empathy and faith in a person combined with the desire for objectivity in relation to negative manifestations of his character;

· psychological assistance affects the spiritual and emotional essence of a person and, because of this, is correlated with the moral aspects of life, with manifestations of the “problem of good and evil”;

· dialogical forms of contact, focused on awakening in a person his spiritual (True) “I”.

Worldview orientation

neo-pagan: the evolution of man as a man-god

(self-affirmation and self-deification)

patristic: evolution of man as God-man

(self-overcome and unity with God)

The Gospel tells how one of the “scribes” asked Jesus Christ: “What is the first of all commandments?” Jesus answered him: “The first of all commandments is: “Listen to Israel!” The Lord our God is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: behold, the first commandment! The second is similar to it: love your neighbor as yourself; There is no other commandment greater than these” (Mark 12: 29-31).

The pinnacle of the spiritual ascent of a Christian person is the Sermon on the Mount of Jesus Christ (Matthew 5-7). The sermon begins with the nine Beatitudes. First Commandment - Blessed are the poor in spirit, for theirs is the kingdom of heaven- at first glance it sounds paradoxical. However, this paradox is full of deep inner meaning. “The poor in spirit” are humble people who have renounced the arbitrariness of their own selfhood for the sake of unity with God and growth into the measure of the God-man. This is the idea of finding the fullness of earthly life as life in Christ.

Anthropological model of psychological health

The conditions and criteria of psychological health can be derived and disclosed based on the ontology of the human way of life. Here it is appropriate to recall the very precise remark of V. Frankl: “A distinctive feature of human existence is the coexistence in it of anthropological unity and ontological differences, a single human way of being and various forms beings in which it manifests itself” (Frankl, 1990, p. 48). In psychological anthropology, the ultimate foundations constituting the “human in man” were identified consciousness, activity And community(Slobodchikov, Isaev, 2000, pp. 161-164). They mutually rely and permeate each other, here - everything is in everything (!) ; they are simultaneously consequences and prerequisites of each other, while retaining their own specific specificity. Accordingly, a person is an active being, capable of creation and conscious transformation; conscious, capable of making meaningful decisions and being aware of what has been done; social, rooted in a complex system of connections and relationships with other people.

If you do not go into extensive specification (this is a special work and subject of discussion), then in the space of the designated ontological foundations in an extremely concentrated form one can identify normative images, ultimate qualities and the transcendental form of human existence. The result is a kind of matrix of essential (generic) characteristics of a person (Table 2), which allows us to identify the attributes of psychological health and the main forms of deviations (logical continuation - Table 3).

Man appears here in various guises: being as subject(functional and ordinary), individuality(single and unique) and personalities(holistic and above-ordinary). Psychological anthropology is called upon to accommodate and relate them to each other as different levels of subjective reality, united by the possibility and necessity for a person to gain the fullness of his being. A discerning mind will perceive in the general structure of human subjectivity the action of the law of hierarchy (subordination), connecting and ensuring internal harmony. So the periphery of subjectivity - "functional self"- in the process of its formation, it not only stimulates human individualization, but also obeys it. In search of his place and purpose in the world, a person begins to “function” - to think, reason, act, make decisions and take actions - in the first person. But human development is by no means reduced to the actualization and hegemony of his "individual self". Throughout his entire life, a person is constantly examined by the painful problem of good and evil and the resulting problem of worthy and unworthy existence in the world. The need to make moral choices awakens the very core of a person’s inner world - "spiritual self". It reveals the innermost secret of personality, which makes a person potentially infinitely rich and at the same time actually incomplete. The true support and guideline here is the primordial spiritual tradition, in which there is direct instruction for a person to try to be better and higher than himself, so as not to fall lower. Being “in the horizon of the individual” presupposes a responsible position of a person, it is fraught with trials, can bring suffering and requires courage, but it is precisely this that can give pleasure in the fullness of life.

Table 2. Specifics of the human way of life

General Thematic Options	Forms of human existence and lines of development of human subjectivity
Foundations of the human way of life	Activity	Consciousness	Community
Essential powers person	Subjectivity	Reflexivity	Conscientiousness
Ways to actualize human essence	Self (will)	Liberty	Love
Characteristics human existence	Self-determination (vitality and self-conditioning)	Self-identification (experience of self-identity, self-analysis and self-esteem)	Self-transcendence (decentration and dedication)
Spaces of implementation	Space of jointly distributed activities (space of cooperation)	Space of reflective consciousness (space of experience, internal dialogue, a person’s exit into the unique authenticity of himself)	Space of social organization (space of dialogical communication and empathy, co-existential community, conciliarity)
Basic processes and conditions of development	Socialization (mastering the culture of the human way of life), cultural continuity	Personalization (design of a unique and inimitable self), personal aspiration	Universalization (introduction to patristic culture, growing into the world of traditional spiritual and moral values), ancestral (spiritual) rooting
Vectors and indicators of development	From viability to productivity	From the experience of self-identity to meaningfulness of life, essential knowledge and self-realization	From decentration (overcoming egocentrism) to self-determination based on a sense of duty, moral dignity and service
Dominants of motives and actions	On creation	On knowing the truth	On a person
Personal manifestations	Work	Experiences	Communication And relationship
Images of human existence	Man as a subject own life, as the manager of one’s strengths and abilities	Man as an individual, as an exponent of a unique inner essence, as an original personality, realized in creative activity, as the authorship of one’s own life in worldview, style of activity, social behavior	Man as a personality in meeting and interacting with other people, who freely and responsibly determines his place and purpose in life, his position in relation to the problem of good and evil and the resulting problem of worthy and unworthy existence in the world
Aphorisms	“A person’s independence is the key to his greatness” A.S. Pushkin	“Individualism destroys individuality” K.N. Leontyev	“There is no personality if there is nothing higher than it” ON THE. Berdyaev
Images of the human self	"Functional Self": active adaptation to the conditions of a dynamically changing world	"Individual Self": self-actualization and life creativity	"Spiritual Self": universalization of individual existence, self-transcendence and synergy
Anthropological images of St. ap. Pavel	Outer man, absorbed in the realities of mundane life	Inner man, focused on the realities of inner life and one's calling	New person, transformed in an active pursuit of Good and Truth
Ultimate human qualities	Heroism like the power of power over your life (the power to overcome the instinct of self-preservation) and the ability not to retreat in the face of difficulties and danger, patience in suffering	Genius as the power of comprehending the truth of one’s life and the ability to make self-development the development of humanity	Holiness as the power of participation in the Absolute Truth and the ability to affirm good and resist evil with love and tolerance
The ultimate qualities of a person in the light of the patristic tradition	Asceticism- selfless and selfless activity to implement the Savior’s covenants	Serendipity- the ability to see (insight) the internal structure of other human souls and future events	Sacrifice- dedication in the name of love and salvation of the human race
Transcendent form of existence	MAN OF GOD- the embodiment of ontological truth in the transcendental form of universal co-existence, incomprehensible to the ordinary mind

Table 3. Specifics of human psychological health

General Thematic Options	Forms of manifestation of psychological health and its disorders
Attributes of psychological health	Self-control (“to be in yourself”) such as the will to live and independence, the ability to make decisions and act relying on one’s own strength, reasonable life planning, ambitious goals and productivity of actions, loyalty to one’s chosen cause	Originality (“to be yourself”) as faith in one’s destiny, choosing and charting a life path that gives a sense of internal consistency and authenticity of individual existence, the desire to find an end-to-end overall meaning of one’s life and loyalty to one’s calling	Self-overcome (“to be above yourself”) as a sense of solidarity and responsibility to people, conscious, voluntary acceptance of moral obligations and adherence to them, the experience of spiritual affinity and loyalty to one’s duty
Sources of psychological health disorders in children	Insufficiency and/or inadequacy of sociocultural conditions for development: artificial inhibition or acceleration of development	Blurredness and/or mundaneness of meaning in life in the reference human environment: orientation towards purely material goals and imaginary, surrogate values, value relativism	Scarcity and/or perversion of basal conditions and spiritual and moral foundations of life: deformation of relationships and separation of elders and younger ones, weakening and breaking of intergenerational ties
Psychological clinic (children's period)	Unrealization(pedagogical neglect), futility(“learned helplessness”)	Devastation(“existential hunger”, a shift in the child’s mentality and behavior from natural childhood romance to unnatural prudence and skepticism, “Kai syndrome”)	Rootlessness(“atomization”, moral immaturity or moral laxity), "mowglization"(self-identification disorders and zoomorphic behavior), value disorientation(immoral attitude and destructive attitudes), traumatic experiences
Psychological clinic (adult period)	Impersonality- inability to independently develop and purposefully implement a life program, unproductive life path, hypertrophied dependence on other people and life circumstances (in essence, not knowing and not feeling the person in oneself); colloquially - “cowardice”	Personality disintegration- failure to find the meaning of life and self-realization (existential frustration, existential vacuum), getting stuck in everyday life, feeling of inner emptiness, experiencing the futility of life, loss of self-support and demobilization of mental strength (confusion, apathy, melancholy), “fading” of authentic forms of communication and behavior (essentially, a person’s experience of deep internal discord); in common parlance - “timelessness”, “indifference”, “vanity”	Personality deformation- abnormal egocentrism, alienation of moral feelings and virtuous aspirations, attraction to destructive attitudes and odious beliefs, adherence to the principle of “nothing sacred” (in essence, not seeing or recognizing a person in others); in common parlance - “crookedness”, “cursedness”
Values and goals of pedagogical activity as anthropo-practices	Development of the child as a subject of life activity, formation of functional literacy and competence	Development of the child as an individual, support in self-identification, cultivating a sense of inner freedom, the ability to discover one’s calling and be realized in life	Development of the child as a person, assistance in essential knowledge, accompaniment to the line of self-determination in relation to the problem of worthy and unworthy existence, good and evil
Values and goals of psychological assistance as anthropo-practices	Formation of a person’s “functional self”, restoration and/or development of self-control, designing an image of the future and implementing a life program	Actualization of a person’s “individual self”, restoration and/or development of identity, reflection on life and assessment of personal goals from the point of view of their correspondence to the inner essence	Awakening the “spiritual self” of a person, restoration and/or development of co-existence, improvement of connections and relationships with near and far based on deeds of goodness and love
Norm of psychological health

The historical initiative in posing and developing the problem of psychological health belongs to prominent Western scientists of a humanistic orientation - G. Allport, A. Maslow, K. Rogers.

Concentrating scientific and practical activity on specifically human manifestations and universal human values, the humanistic movement took shape at the turn of the 50s and 60s. last century. Despite the discord within the movement itself and the blurring of its boundaries, humanistic psychology was recognized as a new psychological paradigm, preaching primarily the originality and self-sufficiency of man.

Along with it, the professional vocabulary still includes “poetic-metaphorical” terms that define the quality of individual life. Among them is psychological health. Works appeared on the creation of psychological models of a healthy personality, which significantly enriched the rational view of the problem of the norm: G. Allport, introducing the idea of the proprietary nature of human nature, created an image of a psychologically mature personality; K. Rogers, insisting that a person is endowed with an innate, natural desire for health and growth, revealed the image of a fully functioning personality; A. Maslow, based on the theory of personal motivation, created the image of a self-actualized, psychologically healthy person. Summarizing the arguments of the mentioned and other equally eminent authors, it can be argued that from the point of view of a humanistic approach that has unconditional trust in human nature, the general principle of psychological health is a person’s desire to become and remain himself, despite the vicissitudes and difficulties of individual life.

The humanistic approach became a bright milestone in the development of psychology, served to rehabilitate people in science, adjusted professional principles in the humanitarian spheres (primarily in education and healthcare), and gave a powerful impetus to the development of the practice of psychological assistance to people.

During the period of mastering the profession, he inspired the author of these lines. Having critically comprehended and correlated the humanistic doctrine with the experience of practical work, I must admit that not all of its ideas and ideals are perceived today with the same conviction.

The essence of this kind of “natural spirituality” is manifested in the desire for human divinity, when an individual tries to become like God without ever bothering to be human. In our time, this trend has taken shape into a cult of coveted success and has acquired the character of a social dogma. In fact, the isolation of an individual in his self-improvement for the sake of self-improvement more often leads to meaninglessness of being and a general decrease in vitality.

To be fair, we note that the focus on self-actualization has received an ambiguous assessment among humanistically oriented psychologists. The point of view of V. Frankl is well known, who argued that self-actualization is not the final destiny of a person: “Only to the extent that a person manages to realize the meaning that he finds in the external world, he realizes himself<...>. Just as a boomerang returns to the hunter who threw it only if it misses the target, so a person returns to himself and turns his thoughts to self-actualization only if he missed his calling.”

Domestic psychologists, when ideological barriers were removed and the opportunity arose to master and comprehend world experience, responded to ideas about psychological health with the full breadth of the Russian character: interested (trying to delve into the essence of the issue), populist (appealing to them with or without reason), wary (seeing in them the danger of psychology losing its “sovereignty”, they say, health is the domain of the aesculapians), skeptically (doubting the relevance and practical significance of the problem), critically (blaming the metaphorical nature and vagueness of the central concept, the lack of its formal definition). Leaving emotions behind the scenes, we can already state that the topic stands the test of time: the psychological health of children is considered today as a meaning-forming and system-forming category of professionalism of practical educational psychologists; psychological faculties train specialists in the relevant profile (specialization 03.03.21 “Health Psychology” was approved by order of the Ministry of Education of the Russian Federation dated 03.10.2000); Russian science has proposed other grounds and principles for considering the problem of psychological health, consistent with our cultural tradition and mentality. They are consistently implemented in line with the humanitarian-anthropological approach.

Central to the humanitarian-anthropological approach in psychology is the idea of the possibility and necessity of a person’s ascent to the fullness of his own reality. Its essence is reflected in key concepts: “humanitarian” comes from the Latin humus - “soil” and humanus - “human” and implies the space of origin and gestation of human qualities and abilities, spiritual and cultural rootedness and continuity of man; “anthropological” is derived from the Greek anthropos - “man”, symbolizes the essential forces and aspirations of man4. The paradigmatic difference and heuristic value of the approach is that it reveals the antinomy of human subjectivity (self): it is a means (“organ”) of human self-development, and it must be overcome (transformed) in his spiritual growth (V.I. Slobodchikov ).

In comparison with the ideological context of humanistic psychology, the humanitarian-anthropological approach is a correlation of rational psychological thought with the Orthodox tradition in the pursuit of synergy between scientific methodology and the spirit of the teachings of Christ to solve problems of health, development and human existence (see Table 1). Here, “human existence becomes itself only by turning into co-existence, when freedom as love for Self develops into freedom as love for the Other. In the fullness of developed freedom and love, the Personality of Godhead awakens in us. And whenever we treat the Other as our Thou, the divine appears in such a relationship.”

Table 1

Basic approaches to the problem of psychological health

	Humanistic	Humanitarian-anthropological
Axiological aspect	“Universal” humanistic values, primacy of human rights and freedoms	Traditional spiritual, moral and cultural canons, the primacy of human values and dignity
Assessing Human Nature	Optimistic: man is good by nature and has an innate, natural desire for health and growth	Realistic: a person has a variety of potentials - from noble to ugly, both one and the other can be manifested in motives and actions
The human in man	Everything that helps a person become and remain himself	Everything that stimulates in a person the desire and will to be above himself
Normative vector of human development and self-development	Self-actualization is the fullest possible embodiment by a person of his abilities and capabilities.	Universalization is going beyond the limits of an arbitrarily developed individuality and at the same time entering the space of universal co-existence
The basis of psychological health	Personal growth as assertion of the self in increasing the ability to fully function in the conditions of individual life	Spiritual growth as overcoming the self in developing the ability to decenter, self-surrender and love
Maxims of psychological health	The desire for self-identity: to be oneself	The desire for the fullness of human existence: to be above oneself
Settings for psychological practice	Empathic listening, phenomenological insight and non-judgmental attitude: a person must be accepted as he is; psychological assistance is provided “beyond good and evil”;	Dominant on the other and participatory externality: empathy for a person with a critical attitude towards negative manifestations of his character; psychological assistance affects the spiritual and emotional essence of a person and, because of this, is correlated
	Facilitation of a person’s personal growth using predominantly non-directive psychotherapeutic means	with the moral aspects of life, with manifestations of the “problem of good and evil”; dialogical forms of contact, focused on the actualization of a person’s spiritual (true) “I”
Worldview orientation	Neopagan: the evolution of man as a man-deity (self-affirmation and self-deification)	Patristic: evolution of man as God-man (self-overcoming and unity with God)

Seminar topic No. 5

Pedagogical psychology of health.

Plan:

Approaches to the study of psychological health.

Health-saving learning technologies. Types, evaluation criteria.

Health saving in various social systems and environments (education, family).

Continuity of different levels of education and the problem of adaptation of students.

First level tasks.

Write a summary (abstract statement of the question) for seminar lesson.

Describe the classifications of health-saving technologies.

Create an annotated bibliography on the problem.

Review periodicals, conferences, and Internet sources on the topic of the seminar over the past 5-7 years.

Find additional literature (monographs and periodicals) on the topic of the seminar.

Second level tasks.

Compare different approaches to understanding health-saving technologies.

Determine the skills necessary for teachers and psychologists to maintain their own psychological health.

Conduct an analysis of various technologies (directions) of training from a health-saving perspective.

Identify the negative factors that have the greatest impact on the health of students.

Compare definitions of psychological health from the perspective of different personality theories. The ideas of which psychological theory are most often used in teaching?

Third level tasks.

Create a system of criteria for assessing the psychological health of a child of a certain age and justify your choice.

Create your own concept of the School of Health.

Determine the factors for maintaining psychological health in the educational process and justify your choice.

Literature.

Psychology with a human face: prospects for humanistic psychology in the post-Soviet period. /Ed. YES. Leontyev. M., 1998.

Psychology. /Ed. A.A. Krylova. - St. Petersburg, 1998.

The world of psychology. 2000. No. 1.

Anosova M.V. Analysis of the lesson from the perspective of health conservation // Pedagogy and psychology of health. - M., 2003.

Gurevich I.N. Social psychology of health. - St. Petersburg, 1999.

School and mental health of students / Ed. CM. Grombach. - M., 1988.

Seminar topic No. 6
Psychology of the educational environment.

Plan:

The concept of social and educational environment. Ecological psychology of the social environment.

Structure and psychological characteristics components of the educational environment.

Criteria for assessing educational environments. Typology of educational environments.

Psychological safety of the educational environment.

Second level tasks.

Give comparative characteristics educational environment of the university and school (different universities or schools, depending on observation experience).

Give examples of a psychologically safe and dangerous educational environment. What signs are defining for you?

Establish a correspondence between the type of educational environment (core values) and technologies, the style of relationships between subjects, and the principles of the educational space.

Fill the table:

^ Third level tasks.

Develop a system of criteria for diagnosing the educational environment of a university, school, or additional education institution.

Write and justify the basic principles of the psychological ecology of the school.

Create your own typology of educational environments, justify the criterion used as the basis.

Develop reference model psychologically safe educational environment of the school (university, preschool institution, additional education institution).

Literature.

Baeva I.A. Psychological safety training at school/I.A. Baeva. - St. Petersburg: Rech, 2002.-251 p.

Ovechkin V.P. Education in a changing cultural and technological environment //Pedagogy.-2005.-No.10.-P.18-26.

^ EDUCATIONAL-METHODOLOGICAL AND INFORMATION SUPPORT OF ACADEMIC DISCIPLINE (MODULE)

a) basic literature:

Zimnyaya I.A. Pedagogical psychology. - M., 2002.

Gabay T.V. Educational psychology: tutorial for higher education students educational institutions. M.:Academy, 2006 - 239 p.

Zinchenko V.P. Affect and intelligence in education. - M., 1995.

Stolyarenko L.D. Pedagogical psychology. Rostov-on-Don: Phoenix, 2004. – 250 p.

Talyzina N.F. Pedagogical psychology. - M.: Academy, 2006. – 287 p.

b) additional literature:

Aleksandrova M.V. Methodological foundations of a teacher’s career growth. V.Novgorod: Novg. regional center for development of education, 2007 - 122 p.

Amonashvili Sh.A. Educational functions of school grades. M., 1986.

Baeva I.A. Psychological safety in education. M., 2002.

Ball G.A. The theory of educational tasks: psychological and pedagogical aspect. M., 1990.

Bogoyavlenskaya D.B. Psychology of creativity. – M., 2002.

Bozhovich E.D. Structure and content of the position of the subject of teaching // Personal resource of the subject of labor in the conditions of developing Russia: Conference materials. Stavropol – Moscow – Kislovodsk, 2006. P. 530 – 532.

Burmistrova E.V. Psychological safety of the educational environment [ Electronic resource]. - M.: Center for Emergency Psychological Assistance of Moscow State University of Psychology and Education, 2005.- http://tochkapsy.ru/teksts/burmistrova/b4.ppt

Age and pedagogical psychology: Reader for students of higher pedagogical educational institutions / comp. I. V. Dubrovina, A. M. Prikhozhan, V. V. Zatsepin. - 4th ed., erased. Moscow: Academy, 2007 - 367 p.

Granovskaya R.M., Krizhanskaya V.S. Creativity and overcoming stereotypes. - Saint Petersburg. 1994.

Grigoryan S.T. Formation of schoolchildren's learning motivation. - M., 1982.

Davydov V.V. Problems of developmental education. M.. Ped., 1986.

Ilyasov I.I. Structure of the learning process. –M., 1986.

Kuzmina N.V. Professionalism of the personality of the teacher and master of industrial training. –M., 1990.

Markova A.K., Matis T., Orlov A.B. Formation of learning motivation. - M., 1990.

Matyushkin A.M. Thinking, learning, creativity. -M., 2003.

Mukhina V.S. Child psychology, M., 2000.

New values of education: cultural models of schools \ Editorial series by N.B. Krylov, edition editor R.M. Lyusner, T.V. Anokhina, M.M. Knyazeva, M.: IPI RAO, 1997.

Obukhov A.S. Research position and research activity: what and how to develop? // Research schoolchildren. – 2003. No. 4. –P.18-23.

Pazukhina S.V. Pedagogical success: diagnosis and development of professional consciousness of a teacher St. Petersburg: Rech, 2007 - 220 p.

Cognitive processes and abilities in learning, - M., pod. ed. V.D. Shadrikova, 1990.

Rogers K., Freinberg J. Freedom to learn. –M., 2002.

Rotenberg V.S.. Bondarenko S.M. Brain. Education. Health. – M., 1989

Rubtsov V.V. Fundamentals of socio-genetic psychology. - M.: Publishing house "Institute of Practical Psychology", Voronezh, NPO "MODEK", 1996. - 384 p.

Guide for a practical psychologist (readiness for school, developmental programs). / ed. I.V. Dubrovina. - M., 1995.

Savenkov I.A. The path into the unknown: developing the research abilities of schoolchildren. M., 2005.

Savenkov A.I. The path to giftedness. Exploratory behavior of preschool children. – M., 2004.

Selevko G.K. Modern educational technologies. - M., 1998. - Ch. XI. Developmental learning technologies.

Sennikov S.A., Kostoeich L. Schools of health promotion // School of Health. - 2001, No. 1.

Smirnov N.K. Health-saving educational technologies in a modern school. - M., 2002.

Symanyuk E.E. Psychological safety of the educational environment. - Perm: Ural State University, 2005.

Theories of teaching. Reader. Part 1, Domestic theories of teaching. – M., 1996.

Khitryuk Yu. A. Psychology of school relations; Creative club "Gems" Chelyabinsk: Polygraph-master, 2007 - 301 p.

Chernoushek M. Psychology of the living environment. M., 1989.

Chuprikova N.I. Mental development and learning. To the justification of the system-structural approach - M., 2003

Yasvin V.A. Educational environment: from modeling to design. - M., 2001.

V) software and Internet resources

480 rub. | 150 UAH | $7.5 ", MOUSEOFF, FGCOLOR, "#FFFFCC",BGCOLOR, "#393939");" onMouseOut="return nd();"> Dissertation - 480 RUR, delivery 10 minutes, around the clock, seven days a week and holidays

240 rub. | 75 UAH | $3.75 ", MOUSEOFF, FGCOLOR, "#FFFFCC",BGCOLOR, "#393939");" onMouseOut="return nd();"> Abstract - 240 rubles, delivery 1-3 hours, from 10-19 (Moscow time), except Sunday

Khukhlaeva Olga Vladimirovna. Formation of psychological health of junior schoolchildren: dissertation... Doctor of Pedagogical Sciences: 13.00.01, 19.00.07.- Moscow, 2001.- 299 pp.: ill. RSL OD, 71 02-13/168-3

Introduction

Chapter 1. Psychological health as a socio-psychological and pedagogical phenomenon 15

1.1. Methodological approaches to studying the psychological health of students 15

1.2. Preserving children's health as a condition for the development of modern sociocultural and educational space 32

Chapter 2. Structural and dynamic model of the formation of psychological health of junior schoolchildren 57

2.1. Essential characteristics of the psychological health of junior schoolchildren 57

2.2. Structural components of psychological health of junior schoolchildren 78

2.3. Objective and subjective factors in the formation of psychological health of junior schoolchildren 113

2.4. Specifics of psychological health of junior schoolchildren 126

Summary 133

Chapter 3. Formation of psychological health as a pedagogical process 136

3.1. Communication technologies and formation of psychological health 152

3.2. Gaming technologies for the formation of psychological health 190

3.3. Reflexive technologies for the formation of psychological health... 214

3.4. Leading trends and psychological pedagogical conditions development of psychological health of junior schoolchildren 227

Resume 240

Conclusion 242

Literature 251

Applications 267

Introduction to the work

The relevance of research. Today it is becoming increasingly clear that there is Russian society an ecological, political and moral crisis, the roots of which lie in the consciousness of people, requiring a reassessment of the meaning of life, relationships with each other, with the planet as a whole. Problems caused by the crisis are experienced in different ways by different people. For some, they lead to deterioration of health. Modern medicine claims that 30-40% of chronic diseases have a psychogenic basis. For others, the same situations awaken previously hidden resources, spiritual improvement and successful self-actualization. Therefore, the question arises with particular urgency about what allows a person in modern conditions not only to maintain health and mental comfort, but also to remain in an active creative position.

In this regard, the greatest concern today is the health of children. Thus, according to the Scientific Center for the Health of Children and Adolescents of the Russian Academy of Medical Sciences, over the past 10 years the number of healthy girls who graduated from school has decreased from 21.6% to 6.3%; up to 75%) the number of girls with chronic diseases has increased. Such a low level of health among carriers of the gene pool poses a real threat to the future of the nation. More and more often the words about negative impact schools on student health. Academic overload, discrepancy between external requirements and the psychophysical capabilities of students, poor functional readiness for school, underdevelopment motivational sphere cause students to remain chronically under stress. Students are at particular risk junior classes, since it is they who need to quickly adapt to the difficult conditions of school life with a physiologically immature organism.

Human health can be considered and studied in various contexts: from the point of view of human activity in life, the presence of subjective symptoms, ability to adapt, etc. According to the definition of the World Health Organization, human health presupposes his complete physical, mental and social well-being. This definition confirms the position known since ancient times about the unity of the mental and somatic, which reads: “In a healthy body there is a healthy spirit, and in a healthy spirit there is a healthy body.”

In modern conditions, it is customary to focus only on maintaining physical health: from the moment of birth, a medical record is opened for the child, and he is regularly observed in medical institutions. The mental health of children remains outside the attention of adults. More recently, it was introduced into scientific circulation by I.V. Dubrovina as psychological health. Before this, it was included in the basic definition of mental health, which led, in our opinion, to the unjustified application of the ideas of psychopathology to the psyche of a normal person. Therefore, in the future we will use the term “psychological health” whenever it is meaningfully described.

Despite the apparent obviousness of the concept of psychological health, its content has not yet been clearly defined, clear criteria for its assessment, principles of formation, ways and methods of restoring its potential have not been developed. Sometimes psychological health is described in terms of a state, in particular, a state characterized by a balance between various aspects of a person’s personality (R. Assagioli), a balance between the needs of the individual and society (S. Freiberg). Some researchers consider psychological health as a process of personal life in which communicative, cognitive, emotional, reflexive, and behavioral aspects are balanced (N. G. Garanyan, A. B. Kholmogorova). Others focus on the functions of adequate regulation of human behavior and activity (A.V. Petrovsky and M.G. Yaroshevsky), the ability to cope with difficult life situations without negative consequences for health (P. Baker). Many authors understand psychological health as a dynamic combination of various mental properties. Often the synonymous concepts “self-power” and “spiritual health” are used to describe psychological health.

The most controversial today are the ways to form a psychologically healthy personality. Although, according to I.V. Dubrovina, psychological health is the goal and criterion for the success of school psychological services, and calls for the use of health-saving technologies are increasingly heard, however, there remains a deep gap between the level of theoretical knowledge and their actual implementation in the pedagogical process. This is especially typical for Russia, since various programs for preserving the psychological health of schoolchildren have recently become widespread abroad. (R. Hendren, R. Weissen, J. Oli.). In general, it can be stated that today there is a contradiction between the fact that, on the one hand, there is an urgent need for scientifically based programs for the formation of psychological health of students, on the other hand, the conditions and technologies for its formation and strengthening have not been determined.

Taking into account this contradiction, the research topic was determined, the problem of which is formulated as follows: what are the leading trends, principles and psychological and pedagogical conditions that ensure the effective formation of the psychological health of primary schoolchildren?

Solving this problem is the goal of the study.

The object of the study is the psychological health of secondary school students.

The subject of the study is the process of formation of psychological health of younger schoolchildren. Research objectives:

1. Justify the set of provisions that make up the methodological and theoretical foundations of the study.

3.Characterize the specifics of the psychological health of younger schoolchildren.

4.Develop and experimentally test a theoretical model of the formation of psychological health of primary schoolchildren.

5.Based on the results of the study, develop a program for developing psychological health among primary school students.

The study was based on the hypothesis that the process of developing the psychological health of younger schoolchildren will proceed effectively and be somewhat controllable if: -analysis of the phenomenon of psychological health ensures the identification of its essence and is reflected in the goals, content and technologies of its formation; -the formation of the psychological health of younger schoolchildren is based on a generalized model that is procedural in nature; - the continuity, continuity and stage-by-stage nature of the formation of students’ psychological health are observed; -the process of formation of psychological health is systemic in nature and includes both group and individual work with children and parents; - technologies are used that meet, on the one hand, the conditions of school education, and on the other hand, the specifics of the theoretical model of the formation of students’ psychological health.

The general research methodology is based on the fundamental ideas of philosophical and pedagogical anthropology about man, his socialization, education and development. The methodological guidelines for the study were axiological, personal, anthropological and hermeneutical approaches. Conceptually, the provisions on the need to consider any psychological and pedagogical phenomenon primarily from value positions were of decisive importance (M.V. Boguslavsky, S.I. Gessen, P.F. Kapterev, N.D. Nikandrov, M.M. Rubinsh - TeinDI.Ravkin). Research by K.A. Abulkhanova-Slavskaya, L.I.

Antsyferova, B.G. Ananyeva, V.G. Aseeva made it possible to consider psychological health from the point of view of personal activity, the meaning of life and a person’s life path. Of key importance were the works of K.D. Ushinsky, N.I. Pirogov, P.F. Lesgaft, which require taking into account the dialectical unity of educational influence and self-development of the child.

Research in the field of stress and stress resistance (B. Azon, F. B. Aliev, F. B. Berezin, A. I. Bobkov, A. S. Bobkova, V. A. Bodrov, F. E. Vasilyuk, Yu. M. Gubachev, L.A. Kitaev-Smyk, G. Selye) made it possible to identify stress variability as a central characteristic of psychological health - the ability not only to adequately adapt to adverse influences, but also to use stress by a person for self-change, personal growth and development.

The basis for the development of the problem posed were works in the field of personal self-awareness, psychology of reflexive processes, research into the development and self-development of the individual, medical psychology and psychosomatics (Yu.A. Aleksandrovsky, A.V. Brushlinsky, B.Z. Vulfov, N.G. Garanyan , M.R. Ginzburg, N.G. Grigorieva, D.N. Isaev, V.A. Petrovsky, A.I. Prikhozhan, Yu.V. Slyusarev, I.N. Semenov, V.I. Slobodchikov, V. .V.Stolin, E.T.Sokolova, Yu.V.Stepanov, M.E.Strukovskaya, V.D.Topolyansky, V.N.Kharkin, A.B. Kholmogorova, P.R.Chamata, I.I. .Chesnokova).

To develop a theoretical model for the formation of the psychological health of younger schoolchildren, works in the field of pedagogy and developmental psychology were used (L.I. Bozhovich, G.M. Breslav,

L.S. Vygotsky, V.V. Davydov, I.V. Dubrovina, V-S. Mukhina, K.D. Ushinsky, E. Erikson).

When choosing practical technologies, we relied on works in the field of humanistic psychology, psychosynthesis, Gestalt therapy, body-oriented therapy, art therapy (R. Assagioli, G. Landreth, V. Oaklander, K. Rogers).

Methods, organization and basis of research. To solve the problems and test the initial assumptions, research methods were used that were adequate to its object, subject, goals, objectives and logic of the study. Theoretical methods: systematization and classification, modeling, system-structural analysis. Empirical methods: psychological and pedagogical experiment, diagnostics, observation and introspection, analysis of activity products, psychosynthesis, gestalt therapy, art therapy, body-oriented methods, psycho-gymnastics, elements of psychodrama, therapeutic metaphors.

The experimental base for the study was state and non-state schools in Moscow (UVK No. 1687, 1664, 1658, 1667, 1849, 1672), included in the city experimental site “Ecopolis-Culture-Health”, multidisciplinary gymnasium No. 1506, NOU-school "Premier". The study covered more than 900 students and teachers.

The study was carried out in several stages.

At the first stage (1995-1996), the general state of the problem of psychological health of children and adolescents was studied; personal experience group and individual correctional and developmental work with children, the scientific apparatus and research program were determined.

At the second stage (1995-1997), the principles of developing the psychological health of younger schoolchildren were substantiated.

At the third stage (1997-1999), theoretical modeling of the process of formation of psychological health was carried out, and a formative experiment was conducted.

At the fourth stage (1999-2001), theoretical conclusions were generalized and systematized. Publications have been prepared. Main provisions submitted for defense:

Psychological health is a necessary condition for the full functioning and development of a person in the process of his life; it represents a dynamic set of mental properties of a person that ensure harmony between the needs of the individual and society, which are a prerequisite for the orientation of the individual to fulfill his life task.

To develop psychological health in ontogenesis, a child needs experience in overcoming difficulties that corresponds to his age-related capabilities and temperamental characteristics.

Methodological approaches to studying the psychological health of students

As an object of interdisciplinary research, psychological health can be fully characterized from the standpoint of a number of methodological approaches that are not mutually exclusive, but significantly complement each other, allowing us to consider the phenomenon under study in all its connections and mediations.

Among these methodological foundations, a special role belongs to the axiological approach, which makes it possible to determine the value priorities of psychological health. The importance of the axiological approach is dictated by the current sociocultural situation in Russian society, characterized by the loss or blurring of many ideals and values. Therefore, when studying psychological health, it is necessary to clearly understand what values should be guided by when working with children.

Recently, the need to rely in education on universal human values has been widely declared. However, as N.D. rightly notes. Nikandrov (113), if you look closely at the sets of values most often cited in publications, you can see that they usually mean Western-style values. And this despite the fact that Western values have the lowest status in the rest of the world. Moreover, modern American society itself is characterized by heated debates over questions of axiology because it has grown and been strengthened on the basis of the philosophy and practice of individualism. It is no coincidence that it is rare to find unanimity on these issues among Americans. Accordingly, the shift in value orientations observed in Russia today, especially among young people, towards the West cannot but cause concern. But even if we focus on truly humanistic universal values, we cannot but agree with N.D. Nikandrov, who argues that it is hardly realistic to begin education with universal human values, since life and the Motherland always begin for a child with the immediate environment. In our opinion, this contradiction can be resolved based on the cultural-anthropological concept of the relationship between universal and national values in education, developed by P.F. Kapterev, M.M. Rubinstein, V.N. Soroka-Rosinsky, SI. Hesse.

As M.V. Boguslavsky notes, humanist teachers, on the one hand, defend such universal human values in education as Science, objective Knowledge, Truth, and on the other hand, they note the need to objectify all axiological categories by folk customs, subconscious features of thinking, its mentality . We can say that the exponents of the cultural-anthropological approach have developed a fairly coherent axiological concept that substantiates the value of the harmony of general education, and through reliance on universal human ideals leads to the formation of a citizen - a patriot, but not a nationalist. From the standpoint of a cultural-anthropological approach, it is legitimate to approach the formation of psychological health in children. Man as an intrinsic value of the highest order, Labor, Peace, Freedom, Justice, Equality, Goodness, Truth, Beauty in interaction with each other form a new frontier that forms the foundation of the organization of the education sector in all its links (Z.I. Ravkin).

Answering the question of how to practically approach the formation of value orientations in children, we proceed from the position of E. From that values are primarily correlated with the idea of the desired normative ideal. Accordingly, self-development and self-improvement according to the ideal that leads the individual out of his own existence into the living, communal unity of existence can and should become the driving principle of both the educational process as a whole and any activity aimed at preserving the psychological health of children. We can say that “a person is to the extent that he becomes in his foundations to the extent that he has become in his predisposition to self-improvement according to the absolute ideal, to the reassembly of everything into a single light-light whole being” (50, p. 19). The pursuit of the ideal allows us to avoid one-sidedness in the development of personality, the absolutization of any one aspect of it. At the same time, it is appropriate to point out that personality is primarily manifested in the coherence and stability of mental experiences. Therefore, in pedagogical practice it is necessary to strive to establish certain connections between the feelings, knowledge of the student and his real actions. The student must be able to strive for a task that connects the world of fact and the world of ideal. From the above, we can conclude that the first step in the formation of psychological health in children should be the transition from national to universal values through an appeal to the ideals embedded in them.

Reliance on the axiological ideas considered by V.A. Slastenin allows us to approach quite fully the disclosure of the conditions for the formation of psychological health. V.A. Slastenin, highlighting the cultural and humanistic functions of education, in particular, notes the need to develop a person’s abilities and skills that allow a person to overcome life’s obstacles. Thus, we can conclude that the most important condition development of psychological health of schoolchildren is the presence of experience in independently overcoming obstacles. Psychological health is impossible without the activation of self-activity, without a person’s conscious desire to solve life’s difficulties. Accordingly, the process of developing psychological health involves movement in two directions: first, towards an increasingly full disclosure of the internal potential of a person, focused on achieving high ideals; second - to strengthen and develop the will necessary for real achievement these ideals to fulfill a person’s life program.

The axiological approach, in our opinion, when studying the problem being analyzed allows us to sufficiently fully determine the value foundations of psychological health and highlight the main conditions for its formation. However, it does not provide an opportunity to consider psychological health in dynamics, to move from the conditions of its formation to methods of formation. These shortcomings can be partially overcome by using a personal approach.

Essential characteristics of the psychological health of junior schoolchildren

Before moving on to theoretical modeling of the process of formation of psychological health, it is necessary to describe its phenomenology, define its functions and consider the problem of norms, justify the criteria.

As noted above, the term “psychological health” itself was introduced into the scientific lexicon not so long ago (I.V. Dubrovina). The need for this was determined by the widespread development of psychological services in education, which required a clear definition of its purpose and criteria for success. The purpose of the psychological service had to be formulated in such a way that, on the one hand, it would be possible to determine its organizational structure, and on the other hand, to determine the scope of activity of school psychologists. Such a goal, as I.V. Dubrovina believes, should be the psychological health of children and adolescents. At the same time, by psychological health she understands the psychological aspects of mental health, i.e. that which relates to the personality as a whole is in close connection with the highest manifestations of the human spirit. Based on the analysis and generalization of our own theoretical and experimental work, analysis of the work of practical educational psychologists, we believe that the introduction of a new term is a significant step forward, an important prerequisite further development school psychological service. It will make it possible to improve the scientific and methodological apparatus of school psychological services, to delimit the sphere of application of the efforts of a psychologist and a psychiatrist, and to prevent the unreasonable application of the ideas of psychopathology to the psyche of a normal child. Let's move on to discussing the problem of psychological health in domestic and foreign literature. To avoid ambiguities, we will use the term “mental health” whenever it is necessary to meaningfully describe it, despite the fact that in the author’s version it may sound like “mental health”

In modern research, the concept of psychological health is not clearly defined; the question of what phenomena psychological health should be classified as: consciousness or activity is debated.

Thus, A.V. Petrovsky and M.G. Yaroshevsky (123) define psychological health as a state of mental well-being, and P. Baker (182) emphasizes its qualitative feature, which lies not simply in the absence of negative symptoms, but in the aspect of the individual’s ability to cope with various difficult life situations and stress without negative consequences for health. In contrast, S. Freiberg proposes to consider psychological health as a product of the work of a complex mental system that responds to experience, adapts and preserves it, integrates and, through constant efforts, maintains a balance between internal needs and external demands. In the position of S. Freiberg, we are very close to the concept of “constant effort” included in psychological health (176). This echoes, in our opinion, the views of E. Erikson, who believed a necessary condition healthy functioning of a person, the presence of some tension that motivates him to action (196,197). In his definition, S. Freiberg considers maintaining a balance between the individual and the environment as the main function of psychological health. Many authors show a similar point of view. Thus, A.V. Petrovsky and M.G. Yaroshevsky note that the main function of psychological health is adequate regulation of behavior and activity (123). Others focus on the possibility of regulating behavior in difficult situations, i.e. stressful situation. As already noted, this point of view is shared by P. Baker (182). The need to include the ability to cope with difficult situations in the functions of psychological health is demonstrated quite convincingly by I.V. Dubrovina by considering the relationship between psychological health and a person’s resilience. She understands resilience as the ability to master a difficult situation through constructive ways behavior. At the same time, depending on the circumstances, efforts can be aimed either at changing the conditions of the situation (if, according to the subject, they can be changed), or at activating and developing one’s own abilities (if the conditions of the situation cannot be changed (64, 129).

When defining the functions of psychological health, we are inclined to believe that the opinions of S. Freiberg, A.V. Petrovsky, M.G. Yaroshevsky, P. Baker and I.V. Dubrovina do not contradict each other, and moreover, they complement each other. Indeed, it can be recognized that the main function of psychological health is maintaining an active dynamic balance between the body and the environment in all situations, but especially in difficult ones that require the mobilization of personal resources.

However, when talking about the balance between external and internal, one should keep in mind the importance of balance between various aspects of personality. This is exactly what N.G. Garanyan and A.B. Kholmogorova assert, noting the need for a balance between communicative, cognitive, reflexive, emotional behavioral aspects (182, 183). And Lowen focuses on the balance of the physical and mental in a person (95).

But uniting all the above points of view can, in our opinion, be called the position of psychosynthesis (R. Assagioli and others), according to which two levels of necessary harmony (or balance) can be distinguished: individual and interindividual or cosmic. Individual harmony involves achieving a balance between various parts of a person’s “I”, cosmic harmony - between the “I” and humanity as a whole (16). Thus, to describe psychological health, the word harmony can be used as one of the key words, meaning harmony both within a person and between a person and environment.

Specifics of psychological health of junior schoolchildren

So, we have examined the factors that influence the formation of the psychological health of a child entering first grade. Now it is necessary to describe in detail the specifics of primary school age in the light of possible psychological health disorders.

First of all, it is worth noting that the beginning of school is one of the most significant moments in a person’s life, a period of qualitative change in state, a kind of transition point. And, like other important transition points - birth, death, the onset of adulthood, marriage - in ancient times there were special rituals. They have been less studied than, say, teenage initiations, but they have a pronounced psychological significance. We will reveal it based on the research of A. Andreev.

Rituals for children 6-8 years old are called apprenticeship rites, because... symbolized the transition to the position of a student. It is interesting that this ritual was performed by a special priestess, who is represented in Russian folklore by Baba Yaga. Analyzing the reflection of apprenticeship rituals in Russian fairy tales, A. Andreev cites the fairy tale “Vasilisa the Beautiful” from Afanasyev’s collection of fairy tales as a successful description. Vasilisa “loses her mother” at the age of eight, then through the forest - an alien space - she ends up in the house of Baba Yaga, passes a series of tests with her - an exam for politeness -, gains access to knowledge, and then to wealth and happiness. Thus, the rites of apprenticeship showed children that the path to knowledge is long and difficult, and only those who pass the test gain access to wisdom. In addition, they attracted the attention of adults to a qualitatively new state of the child - his encounter with knowledge.

Today, in our opinion, many teachers and parents underestimate qualitative changes that occur in a child during the period of training in primary school, focus on quantitative changes in children’s knowledge and skills. However, qualitative changes can be both positive and negative, they can strengthen psychological health or significantly impair it. And if the lost knowledge can be easily replenished later, the resulting violations can be persistent and difficult to correct.

In our opinion, the most significant changes are occurring in the area of self-awareness of younger schoolchildren. In order to describe them, we will use the structure of self-awareness proposed by B.C. Mukhina. According to the concept of B.C. Mukhina, self-consciousness is understood as a psychological structure, which is a unity that finds expression in each of its links: the name of a person and his physical essence, the claim to social recognition, the psychological time of the individual (its past, present and future), the social space of the individual ( rights and responsibilities), gender identity. At primary school age, as a rule, three structural links develop most intensively: the claim to recognition, awareness of rights and responsibilities, and temporary awareness. Let us reveal the conditions and dynamics of their development. Let's start with the claim to recognition. The specifics of its development are determined primarily by the fact that the child finds himself in a situation of socially assessed activity, i.e. must comply with the standards established in society for reading, writing, and counting for children of a given age. In addition, for the first time the child has the opportunity to objectively compare his activities with others. As a consequence of this, the child for the first time realizes his “non-omnipotence.” Accordingly, dependence on the assessments of adults, especially teachers, increases. But it is especially important that for the first time the child’s self-awareness and self-esteem receives a hard basis for its development: academic success, behavior at school). Let us give examples from our research obtained using the self-description method. “I’m a good boy. I don’t run around during recess, I help the class on duty clean up,” “I write beautifully. I think I’m good,” “I’m good because I read very well, solve problems well and write them beautifully.” Accordingly, the younger schoolchild gets to know himself only in these directions and builds his self-esteem on the same foundations. However, due to limited criteria, situations of failure can lead to a significant decrease in children’s self-esteem.

Conventionally, we can distinguish the following stages in the process of reducing self-esteem. At first, the child recognizes his school inability as an inability to “be good.” For example, “I don’t like myself because I’m a bad student” or “I’m a bad reader. I’m bad, but I can improve.” But at this stage, the child retains the belief that he can become good in the future. Then faith disappears: “I’m bad and I can’t improve,” but the child still wants to be good. For example, “I’m a bad boy because I’m tired of the teacher and the kids. Although I’m big in the class, I have no intelligence. I’m trying to improve, but I can’t. I want to be an obedient boy” or “I’m not good. I can’t become good because I don’t know how to solve problems.” In a situation of prolonged failure, a child may not only realize his inability to “become good,” but also lose the desire to do so, which means persistent deprivation of the claim to recognition.

Deprivation of the claim to recognition in younger schoolchildren can manifest itself not only in a decrease in self-esteem, but also in the formation of inadequate defensive response options. In this case, the active variant of behavior usually includes various manifestations of aggression towards animate and inanimate objects, compensation in other types of activities. The passive option is a manifestation of uncertainty, shyness, laziness, apathy, withdrawal into fantasy or illness.

Gaming technologies for the formation of psychological health

As already mentioned, gaming technologies must be used to develop the psychological health of students at the assimilative-accommodative level. It should include schoolchildren with an imbalance in the processes of assimilation and accommodation and who use either assimilative or accommodative means to resolve internal conflict. At the same time, the assimilative style of behavior is characterized primarily by the child’s desire to adapt to external circumstances to the detriment of his desires and capabilities. Its unconstructiveness is manifested in its rigidity, as a result of which the child tries to fully comply with the wishes of adults. A child with a predominance of accommodative means, on the contrary, uses an active - offensive position, strives to subordinate the environment to his needs. The unconstructiveness of such a position lies in the inflexibility of behavioral stereotypes, the predominance of an external locus of control, and insufficient criticality.

Naturally, the basis for the formation of the psychological health of such students is specially organized individual correctional work. However, when developing technologies for individual correctional work, we encountered significant difficulties. It turned out that there are practically no methods of psychological correction that can be used in a school setting. Methods developed in domestic science require medical education, Western technologies (W. Auckland era) require modifications to Russian conditions. Therefore, the correction work described below is based on proprietary technologies or proprietary modifications.

As theoretical basis In individual correctional work, we used a child-centered approach (G.L. Landreth, Exline) and accordingly relied on the following basic principles: sincere interest in the child and his inner world; unconditional acceptance of the child as he is; creating a sense of security in the child, the opportunity to explore himself and freely express his feelings; providing the child with a means of expressing his own “I”; gradual correction process, following the pace set by the child.

Since each child has his own trajectory, it is quite difficult to structure the correction process in accordance with the components of psychological health. However, based on our work experience, we have identified certain conventional stages, based on the feelings expressed by the child, on the content of his drawings and games.

At the initial stage (1-4 lessons), feelings of loneliness, uncertainty, and diffuse anxiety prevail. Drawings and games reflect the child’s inner world: collisions, crashes, attacks, illnesses, which usually end in the death of the main characters, i.e. Depressive symptoms are clearly evident. The fear of self-disclosure often manifests itself here: children refuse to study for various valid reasons, are not allowed to take notes, wonder whether their drawings will be shown to their parents, etc.

At the middle stage (lessons 5–8), the child’s previously suppressed feelings are expressed: anger, fears, resentments. Research work begins various parts of your “I” (often contradictory to each other). Confidence in the consultant appears, the child readily enters into various forms of tactile contact with him, strives to attend classes, and becomes upset when he misses classes. The theme of the victory of the main characters appears in drawings and games, i.e. victory of good over evil. Often a child comes up to discuss his personal deep problem: fear of his father, suffering from his parents’ divorce, jealousy of siblings, etc.

Final stage (lessons 9-15). Feelings of joy, freedom, self-esteem, pride in one’s achievements, and faith in one’s own strength appear. The drawings and games contain positive images (beautiful flowers, strong animals, fast cars, brave soldiers, etc.). Somewhat lost interest in classes. The child agrees to skip them and does not object to their completion.

In order to determine the general logic of correctional activities, it is necessary to describe the typology of psychological health disorders. Based on our previously described understanding of the norm as a dynamic adaptation, we can conclude that normal development corresponds to the absence of destructive intrapersonal conflict. Let's look at this in more detail. It is well known that intrapersonal conflict is characterized by a disruption of the normal adaptation mechanism and increased psychological stress. A huge amount is used to resolve conflicts. different ways. The preference for one method or another is determined by gender, age, personal characteristics, level of development, and the prevailing principles of the individual’s naive family psychology. Depending on the type of resolution and the nature of the consequences, conflicts can be constructive or destructive.

Constructive conflict is characterized by the maximum development of conflict structures; it is one of the mechanisms for the development of a child’s personality, the acquisition of new traits, internalization and conscious acceptance of moral values, the acquisition of new adaptive skills, adequate self-esteem, self-realization and a source. In particular, M. Klein notes that “conflict and the need to overcome it are fundamental elements of creativity” (79, p. 25).

Destructive conflict aggravates split personality, develops into life crises and leads to the development of neurotic reactions; threatens the effectiveness of activities, inhibits personal development, is a source of uncertainty and instability of behavior, leads to the formation of a stable inferiority complex, loss of meaning in life, destruction of existing interpersonal relationships, aggressiveness. Destructive conflict is inextricably linked with neurotic anxiety (R. May), and this relationship is two-way. “With a constant unresolved conflict, a person can displace one side of this conflict from consciousness, and then neurotic anxiety appears. In turn, anxiety gives rise to feelings of helplessness and impotence, and also paralyzes the ability to act, which further intensifies the psychological conflict” (112, p. 189). Thus, a strong persistent increase in the level of anxiety, i.e. A child’s anxiety is an indicator of the presence of a destructive internal conflict, that is, an indicator of a violation of psychological health.

Bulletin of PSTGU IV: Pedagogy. Psychology 2009. Vol. 4 (15). pp. 87–101

Key words: psychological health, humanistic psychology, humanitarian-anthropological approach, human subjectivity, community of events, anthropopractice, basic pedagogical positions.

Human health is one of the most intriguing, complex and ongoing problems. The apparent simplicity of its everyday understanding should not be misleading. The topic of health is related to the fundamental aspects of human life, has not only a rational-pragmatic, but also an ideological level of consideration, and, accordingly, goes beyond the scope of a purely professional discussion. In his article, the author makes an attempt to correlate scientific and ideological aspects in solving the problem of human psychological health.

Scientific understanding of health

Before delving into psychological nuances, let’s define the initial questions. In modern science, the concept of “health” does not have a generally accepted unified interpretation; it is characterized by polysemy and heterogeneity of composition (i.e. it is syncretic). According to the definition given in the preamble to the Constitution of the World Health Organization (WHO) in 1948, health is a state of a person characterized not only by the absence of disease or physical defects, but also by complete physical, mental and social well-being. The formulation “total well-being” needs clarification and has been criticized for being weak in practicality.

Comprehensive rational definitions of health remain a matter of the future. Summarizing special works devoted to the problem of health, we can highlight a number of essentially axiomatic provisions:

1. Health is a state close to ideal. As a rule, a person is not completely healthy throughout his life.

2. Health is a complex, multidimensional phenomenon that reflects the modes of human reality: bodily existence, mental life and spiritual existence. Accordingly, it is possible to assess a person’s somatic, mental and personal (psychological) health.

3. Health is both a state and a complex dynamic process, including the maturation and growth of physiological structures and the functioning of the body, the development and functioning of the mental sphere, the formation, self-determination and positioning of the individual.

5. A person can be healthy under certain living conditions (ecological and climatic features, quality of nutrition, work and rest schedule, sociocultural factors, etc.). An environment that is satisfactory for one person may be unhealthy for another. At the same time, the identification of universal health conditions allows us to formulate the principles of “health policy.”

6. Health is a cultural and historical, and not a narrowly medical concept. At different times, in different cultures, the boundary between health and ill health was defined differently.

7. To determine the state of human health, it is necessary, on the one hand, a reference basis, a stable example of well-being, integrity, perfection, and on the other hand, a description of the patterns of occurrence and course of diseases. In this capacity, systems of scientific ideas about norm and pathology act.

8. Health and illness are dialectical, complementary concepts. Their study is associated with understanding the nature and essence of man.

9. Health is one of the basic values in people's lives.

Theory of psychological health

Attention to the problem of psychological health from a historical point of view seems quite natural. To be convinced of this, it is enough to trace the logic of the development of psychological science and the evolution of the problem of norms in psychology. The initial period of the formation of modern psychology is called classical. Here, the unalternative object of study was the psyche as a property of highly organized living matter, the subject of research was mental phenomena in living nature, and cause-and-effect explanatory schemes formed the basis of knowledge. Psychology developed along the lines of the natural sciences. The next stage - non-classical psychology - was marked by the emergence of a humanitarian strategy for studying the “human psyche”, attempts to overcome the phenomenology of the psyche and enter into the phenomenology of human reality. Its founder is rightfully considered

Z. Freud. But the culmination of non-classical psychology became two branches of world psychology: “Western”, humanistic, and “Soviet”, cultural-historical. Today we are witnesses and, to the best of our ability, participants in the unfolding of the third stage - post-non-classical psychology. The works of V. Frankl1 and S.L. Rubinstein2 marked the beginning of a decisive turn in psychological science towards the essential characteristics of a person. In modern psychology, there is “a kind of gathering of a humanitarian worldview,” a search for means and conditions for the formation of a complete person: a person - as a subject of his own life, as an individual in a meeting with Others, as an individual in the face of Absolute Being.” Anthropic psychology is taking shape, focused on human reality in the fullness of its spiritual-spiritual-physical dimensions, aimed at studying the problems of human existence in the world.

Shifting the focus of research from the mental apparatus to specifically human manifestations;

Understanding the mental norm as a norm of development: it is a process, not a state of being; it is a direction, not a final path; This is a trend, a development itself, i.e. not a certain place of stay, a state, but a movement full of risk;

The transition from borrowing methods for solving problems in related sciences to the development of psychological (usually descriptive) models of health;

The emergence (as if in contrast to clinical psychology) of health psychology as an independent branch of scientific knowledge and its practical applications;

A fundamental distinction between the terms “mental health” and “psychological health”: the first characterizes individual mental processes and mechanisms, the second refers to the personality as a whole, is in close connection with the highest manifestations of the human spirit;

Highlighting human psychological health as a central object of health psychology research.

The definition of “human psychological health” consists of two categorical phrases: health psychology and human psychology. At the intersection of these areas of knowledge, psychological models arise that consider the problem of health from a human perspective. In the diversity of opinions and trends, the general contours of the theory of psychological health gradually formed:

1. The concept of “psychological health” captures a purely human dimension, in fact, being the scientific equivalent of spiritual health.

2. The problem of psychological health is a question about the norm and pathology in the spiritual development of a person.

3. The basis of psychological health is the normal development of human subjectivity3.

4. The defining criteria of psychological health are the direction of development and the nature of the actualization of the human in a person.

Basic approaches to the problem of psychological health

The historical initiative in posing and developing the problem of psychological health belongs to prominent Western scientists of a humanistic orientation - G. Allport, A. Maslow, K. Rogers.

To be fair, we note that the focus on self-actualization has received an ambiguous assessment among humanistically oriented psychologists. The point of view of V. Frankl is well known, who argued that self-actualization is not the final destiny of a person: “Only to the extent that a person manages to realize the meaning that he finds in the external world, he realizes himself<...>. Just as a boomerang returns to the hunter who threw it only if it misses the target, so a person returns to himself and turns his thoughts to self-actualization only if he missed his calling.”

Domestic psychologists, when ideological barriers were removed and the opportunity arose to master and comprehend world experience, responded to ideas about psychological health with the full breadth of the Russian character: interested (trying to delve into the essence of the issue), populist (appealing to them with or without reason), wary (seeing in them the danger of psychology losing its “sovereignty”, they say, health is the domain of the aesculapians), skeptically (doubting the relevance and practical significance of the problem), critically (blaming the metaphorical nature and vagueness of the central concept, the lack of its formal definition). Leaving emotions behind the scenes, we can already state that the topic stands the test of time: the psychological health of children is considered today as a meaning-forming and system-forming category of professionalism of practical educational psychologists; psychological faculties train specialists in the relevant profile (specialization 03.03.21 “Health Psychology” was approved by order of the Ministry of Education of the Russian Federation dated 03.10.2000); Russian science has proposed other grounds and principles for considering the problem of psychological health, consistent with our cultural tradition and mentality. They are consistently implemented in line with the humanitarian-anthropological approach.

Central to the humanitarian-anthropological approach in psychology is the idea of the possibility and necessity of a person’s ascent to the fullness of his own reality. Its essence is reflected in key concepts: “humanitarian” comes from the Latin humus - “soil” and humanus - “human” and implies the space of origin and gestation of human qualities and abilities, spiritual and cultural rootedness and continuity of man; “anthropological” is derived from the Greek anthropos - “man”, symbolizes the essential forces and aspirations of man4. The paradigmatic difference and heuristic value of the approach is that it reveals the antinomy of human subjectivity (self): it is a means (“organ”) of human self-development, and it must be overcome (transformed) in his spiritual growth (V.I. Slobodchikov ).

Table 1

Basic approaches to the problem of psychological health

	Humanistic	Humanitarian-anthropological
Axiological aspect	“Universal” humanistic values, primacy of human rights and freedoms	Traditional spiritual, moral and cultural canons, the primacy of human values and dignity
Assessing Human Nature	Optimistic: man is good by nature and has an innate, natural desire for health and growth	Realistic: a person has a variety of potentials - from noble to ugly, both one and the other can be manifested in motives and actions
The human in man	Everything that helps a person become and remain himself	Everything that stimulates in a person the desire and will to be above himself
Normative vector of human development and self-development	Self-actualization is the fullest possible embodiment by a person of his abilities and capabilities.	Universalization is going beyond the limits of an arbitrarily developed individuality and at the same time entering the space of universal co-existence
The basis of psychological health	Personal growth as assertion of the self in increasing the ability to fully function in the conditions of individual life	Spiritual growth as overcoming the self in developing the ability to decenter, self-surrender and love
Maxims of psychological health	The desire for self-identity: to be oneself	The desire for the fullness of human existence: to be above oneself
Settings for psychological practice	Empathic listening, phenomenological insight and non-judgmental attitude: a person must be accepted as he is; psychological assistance is provided “beyond good and evil”;	Dominant on the other and participatory externality: empathy for a person with a critical attitude towards negative manifestations of his character; psychological assistance affects the spiritual and emotional essence of a person and, because of this, is correlated
	facilitation of a person’s personal growth using predominantly non-directive psychotherapeutic means	with the moral aspects of life, with manifestations of the “problem of good and evil”; dialogical forms of contact, focused on the actualization of a person’s spiritual (true) “I”
Worldview orientation	Neopagan: the evolution of man as a man-deity (self-affirmation and self-deification)	Patristic: evolution of man as God-man (self-overcoming and unity with God)

Anthropological model of psychological health. 5

The conditions and criteria of psychological health can be derived and disclosed based on the ontology6 of the human way of life. Here it is appropriate to recall the very precise remark of V. Frankl: “A distinctive feature of human existence is the coexistence in it of anthropological unity and ontological differences, a single human way of being and the various forms of being in which it manifests itself.” In psychological anthropology, consciousness, activity and community were identified as the foundations constituting humanity (V.I. Slobodchikov). These are the ultimate foundations, mutually positing, not only not deducible from other foundations, but also not deducible from each other (here - everything is in everything (!), and at the same time retains its own specificity).

If we do not go into extensive specification (this is a separate work and subject for discussion), then in the space of the designated ontological foundations in an extremely concentrated form we can identify the dominants of “human potential” (manifestations of the individual spirit). They form a kind of matrix of human psychological characteristics7 (normative, limiting and transcendental forms of being), allowing one to specify the attributes of psychological health and the main forms of deviations.

The parameters of psychological health (in their current understanding) look like nothing more than a property of maturity. Psychological anthropology points out the non-random nature of this circumstance: “the process of self-development - as an essential form of human existence - begins with life and unfolds within it; but man long years- often throughout life - may not be its subject, the one who initiates and directs this process.” During the long period of preschool and school childhood, the space for gestation and actualization of human qualities and abilities in a child is a co-existent community, the mechanism of development is external reflection and empathy, the conditions of development are dialogical communication and cooperation in activities (playing, educational, organizational, practical), a means moral education - personal example and good advice (conscience) of elders.

Therefore, in relation to children, it is more correct to correlate the criteria of psychological health with the system of connections and relationships of the child with his natural human environment, first of all, with significant adults.

A significant adult is a relative and/or close person who has a significant, determining influence on the conditions of development and lifestyle of the child: parent, guardian, teacher, mentor... The measure of consanguinity between the child and the adult is initially set. Therefore, relationships in the child-adult community evolve along the line of spiritual closeness. Here two opposing trends can be distinguished: growth of mutual understanding, trust and respect, observance of moral purity; or disunity, indifference or rejection, involvement in destruction. It is spiritual closeness based on moral purity with a significant adult that harmonizes the state, guides development and ensures the preservation of the child’s health; Alienation, trauma or molestation causes immeasurable harm to children's health.

V. Frankl noted that “every time has its own neuroses,” essentially, its own spiritual and mental illnesses that require study and comprehension. Our time is no exception. It is not without reason that practicing psychologists complain that the problematic conditions of modern children are increasingly difficult to understand based on previously established medical-psychological, psychotherapeutic and psychological-pedagogical models. The definition of “other children” has come into professional use. It is natural that research into the problem of psychological health has included issues of the current “psychological clinic”.

The World Declaration on Child Survival, Protection and Development states: “The world’s children are innocent, vulnerable and dependent!” The psychological state of the child is directly related to the influence of the environment and the way of life together. The central place in the system of psychological health disorders in children is occupied by situations when the child’s normal development is possible not thanks to, but in spite of, the behavior and attitude of others.

Moreover, the child is most vulnerable in relationships with significant adults. Among the main signs of dysfunctional (disease-causing) states of the child-adult community: scarcity and/or perversion of the basal conditions and spiritual and moral foundations of life, insufficiency and/or inadequacy of sociocultural conditions of development, blurred and/or mundane worldviews of the natural human environment.

WHO experts also came to similar conclusions: summarizing data from studies conducted in different countries of the world, they stated that psychological deviations, as a rule, are observed in children who grow up in conditions of family discord and suffer from insufficient communication with adults or their hostile attitude. In the cracks and voids of human relationships, soullessness grows, and also, in the words of E. Schwartz, “armless souls, legless souls, deaf-mute souls, chained souls, cop souls, damned souls... corrupt souls, burned-out souls, dead souls.”

Recorded psychological health disorders in children are united under a common name - anthropogeny8. The psychological essence of anthropogenies is the disqualification and/or deformation of the child’s subjectivity. The typology of anthropogenies includes:

1. Biographically determined experiences of rootlessness (orphanhood), unfulfillment (pedagogical neglect), hopelessness (“learned helplessness”), emptiness (“existential hunger”).

2. Extreme (extraordinary) forms of children’s response to an unfavorable life situation - “Mowglization”, value disorientation, traumatic experiences, which, in turn, provoke psychogenic neuropsychiatric disorders.

In our opinion, rootlessness, emptiness and disorientation (in fact, the antipodes of generic rootedness, spiritual and cultural continuity and meaningful virtuous aspiration) can be classified as the most pressing problems of modern childhood. With an unfavorable course of anthropogeny, stable forms of psychological health disorders take on, which are based on underdevelopment, disintegration or disharmonious development of human subjectivity.

It would be a mistake to assume that psychological health disorders, by analogy with mental illnesses, necessarily take the form of mental suffering or grotesque behavior and necessarily manifest themselves in social maladaptation or antisocial actions. On the contrary, people can successfully adapt to different situations, make a favorable impression, succeed, and avoid causing internal discomfort.

Psychological health, in turn, does not exclude anxiety and confusion, doubts and misconceptions, conflicts and crises. The state of psychological health has a “flickering nature”, i.e. health and ill health are co-present in the form of opposing subjective tendencies and semantic contents, each of which can prevail at certain moments of life. At the same time, we can talk about the direction of motives and the nature of a person’s actions. Accordingly, we can identify typical deviations in the development of human subjectivity.

Underdevelopment - the first line of dysontogenesis of subjectivity - is determined by diffuse self-identity and the lack of formation of a clear personal position with a characteristic conformist attitude. Depersonalization is manifested in an areflexive way of life, uncertainty of value priorities, an unstable and unprincipled style of behavior, lack of desire for positive freedom and independence, an extremely weak ability to plan life and project the future, excessive dependence on a combination of circumstances, the will of others and the influence of the environment (not necessarily negative) , infantile serenity, mundane interests, naive ideas about one’s capabilities, lack of concern for moral issues and the problem of the meaning of one’s life. These natures are prone to selective idealization of people, choosing a leader or idol, which partly compensates for the shortcomings of their own self. The object of adoration and imitation may be a successful and popular public figure or a person from the closest social circle, a contemporary or a charismatic figure of the historical past, a positive-minded person or an odious figure. Here, in the structure of the development of subjective reality, a fixation on the process of identification with a tendency to co-dependence can be traced. The nature of the attitude towards life and towards other people is a reflection of limited originality: a person does not know or avoids tension difficult decisions, the risk of personal initiative and action, the burden of responsibility, is unable to freely and independently determine life goals and mobilize to achieve them. People who gravitate towards the described category, due to their subjective characteristics, are the most susceptible to various kinds of manipulative influences (media speculation, PR technologies, advertising, fraud techniques, pseudo-healing practices, etc.).

Disharmonious development - the second typical line of dysontogenesis of subjectivity - is determined by a distorted self-identity with a characteristic egocentric attitude. Personality deformation is manifested in excessive pride and one-sidedness of the motivational and semantic sphere, a clearly expressed priority of material goals (comfort, career, wealth, popularity, power) over spiritual values, willfulness and an insatiable need to assert oneself, the habit of being guided by purely personal gain, imposing one’s will and interests of others, the desire to achieve what they want at any cost, an insensitive attitude towards both distant and close ones, the immoral nature of actions (at the expense of others, to the detriment of others, against others) and the ability to provide a worldview basis for them, denial of the sense of duty and moral responsibility. It is from such natures that odious leaders are formed. In this case, in the structure of the development of subjective reality, one can trace a fixation on the process of isolation with a tendency towards self-isolation (closedness on oneself). The nature of the attitude towards life and towards other people is a reflection of limited co-existence: a person is unable to overcome self-isolation, discover the meaning that inspires decentralization, dedication, tolerance and love for one’s neighbor. In pursuit of coveted goals, one runs the risk of becoming dependent on them, and, having lost the privileges of wealth, attractiveness or power, experiences this as a loss of oneself, a collapse in life.

Disintegration - an intermediate form of dysontogenesis of subjectivity - is determined by a retreat from the personal way of life and, as a consequence, by the loss of a sense of inner freedom, grace and love. In ancient times, when an archer missed the target, they said: “It’s a sin to you!” This means that sin is a state when a person has changed his purpose, when an individual life “misses the mark” (loses integrity), when imaginary successes go “bypass the main task” (salvation), when a person has lost his or her direction and has lost his way of spiritual development (the true path). Sin in the biblical worldview is the antithesis of righteousness (a sense of truth). Here a person loses a sense of truth in relation to his own life, gets stuck on a plateau of everyday existence, wastes his strength and abilities, and begins to explicitly or latently experience the unproductivity of his life’s path (internal discord, spiritual impasse). And a spiritual awakening, a rethinking of life and a change in the system of life relationships is required. Otherwise, following the soul-drying worries and disappointments, there is a high risk of regression (a state bordering on underdevelopment of subjectivity, atrophy of the self up to co-dependence) or vicious wanderings (a state bordering on the disharmonious development of subjectivity, hypertrophy of the self up to self-destruction).

Thus, from an ontogenetic point of view - key for psychological anthropology - the characteristic features of dysontogenesis of subjective reality in the first case are limited originality and co-dependence (an exaggerated form of the individual’s dependence on other people and life circumstances); in the second case, limited coexistence and self-isolation (the individual’s isolation on himself, on his interests and passions). There is also an intermediate form of dysontogenesis - disintegration of subjectivity, in essence, “spiritual timelessness” (in common parlance - “vanity”9).

From an ethical point of view - determining for moral psychology10 - a sign of deviation from the norm of psychological health in the first case is the inability to independently make a moral choice, to maintain a moral position (in common parlance - “cowardice”11); in the second case - alienation of moral feelings and virtuous aspirations (in common parlance - “crookedness”, “cursedness”12).

Cowardice does not know the Man in itself; damnation does not see and does not recognize the Man in the Other. Despite all the non-obviousness, complexity and diversity of actual manifestations, we can say that cowardice and damnation are “Scylla and Charybdis” on the path of development of human subjectivity.

Empirical data show that psychological health disorders are more often of a mixed nature of various manifestations and their combinations. The insidiousness of deviations in psychological health lies in the fact that both children and adults can experience them as subjectively prosperous states. In addition, there are serious reasons to believe that anthropogenies become a prerequisite for the emergence of mental, psychosomatic, drug addiction diseases and addictions of non-chemical origin.

Let us remember the parable of the sower (Mt 13:1–23; Mk 4:1–20; Lk 8:4–15), which the Savior told the people on the shore of Lake Galilee. “Behold, a sower went out to sow. As he sowed, some seed fell by the road and was trampled, and the birds devoured it. Another seed fell on a rocky place where there was little soil; it sprouted, but soon dried up, because it had no root and moisture. Some fell among the thorns, and the thorns choked them. Others fell into good, kind soil, they grew and bore abundant fruit.”

Then, when the disciples asked Jesus Christ: “What does this parable mean?” - He explained to them. The seed is the Word of God (Gospel). A sower is one who sows (preaches) the Word of God. The earth is the human heart.

The ground along the road where the seed fell means inattentive and absent-minded people, to whose hearts the Word of God has no access. The devil easily kidnaps him and takes him away from them, so that they do not believe and are saved.

A rocky place means people who are fickle and cowardly. They willingly listen to the Word of God, but it is not established in their soul, and at the first temptation, tribulation or persecution of the Word of God they fall away from the faith.

Thorns mean people whose worldly worries, wealth and various vices choke the Word of God in their souls.

Good, fertile land means people with a good heart. They are attentive to the Word of God, preserve it in their good souls and patiently try to fulfill everything that it teaches. Their fruits are good deeds, for which they are rewarded with the Kingdom of Heaven.

This parable perfectly reflects the essence of the problem we are considering in its Christian understanding. The most common forms of deviations in psychological health are also indicated: “land by the road” as the disintegration of human subjectivity (“vanity”), “rocky place” as underdevelopment of human subjectivity (“cowardice”), “thorns” as the disharmonious development of human subjectivity (“curseness” ).

Psychological health and educational practice.

Ideas about psychological health are most firmly established among education specialists. So II All-Russian Congress educational psychologists (Perm, 1995) decided that one of the main goals of the activities of educational psychologists is professional care for the psychological health of children of preschool and school age. This decision was reflected in the regulatory documents of the service of practical psychology of education.

For the education system, the problem of psychological health comes down to the question of “what and (most importantly!) who is formed in development?”, as the quintessence of its results, large and small new formations, as a subjective mood and spiritual appearance becoming a person. Therefore, psychological health is primarily not a diagnostic, but a contextual concept that focuses teachers and specialists on a professional overriding task. In education, this is a priority for the development of a child as a person: to help take the human path of development and stay on it. And we are not talking here only about the assimilation of knowledge, skills and abilities, about the development of his individuality. Teachers and parents must create external guidelines for the child that strengthen and guide the person. In the language of culture, these are values; in the religious worldview, these are the feeling of the presence of the Living God, faith in God and life according to this faith. It is no coincidence that innovative teachers attached special importance to the religious education of children. “Rules of Conduct for Youth” by Ya. A. Komensky began with the instruction: “Young man, wherever you are, remember that you are in the presence of God and angels - and, perhaps, people.<...>Let your first thought when you wake up be about God.” K. D. Ushinsky said: “Religious education should early years lie on a person’s soul as a sure guarantee that he will not go astray, as a sure anchor of salvation in the days of everyday storms and spiritual anxieties.”

The idea of complete education, in essence, means introducing pedagogical activity into a spiritual context. Spirituality is the ultimate definition of the human way of life, manifested in ancestral rootedness, cultural continuity and personal aspiration; the connection of a person in his motives, deeds and actions with good or evil (for there is no spirituality at all). Respectively, pedagogical activity can be considered as anthropopractice, where the super task is to increase “human potential” and accompany children to the point of self-determination in relation to good and evil. It is complete education, aimed at actualizing the personal principle in the child, which necessarily forms the moral position of a person, that is the optimal (natural) form of ensuring the preservation of the psychological health of children.

In order to professionally provide children with human conditions for development, a certain standard, a normative coordinate system is needed. Authoritative Russian psychologists V.I. Slobodchikov and G.A. Tsukerman brilliantly solved this problem. They operationalized the anthropological principle by developing an original typology of basic pedagogical positions.

The attitude of an adult to a child is potentially the source of a number of educational processes. Each pedagogical position has its own developing educational process: “parent” - raising a viable person; “craftsman” - the formation of special abilities; “teacher” - teaching universal ways of thinking and acting; “sage” is the education of the all-human in man. Basic pedagogical positions symbolize the “pure culture” of pedagogical professionalism. These are a kind of “four elements” of educational practice, which set the initial conditions for the full, harmonious development of a child. For adults building a life together with a child, it is useful to imagine the composition and proportions of the main elements in order to figure out who we really are and who we can be in a real relationship with children. Education in love and dignity are the conditions for the psychological well-being of modern children.

1 See: Frankl V. Man in Search of Meaning. M.: Progress, 1990.
2 See: Rubinstein S. L. Man and the World. M.: Nauka, 1997.
3 “Subjectivity” (in Russian - “selfhood”) is a form of existence and a way of organizing human reality, the essence is the independence of spiritual life.
4 Etymologically, “humanity” is consciousness (“person”), directed toward Eternity.
5 Let us note that the anthropological model of psychological health does not at all detract from the aspects of human existence that have been keenly noticed and described by humanistic psychologists, organically integrating them into a single picture of reality on a new methodological and ideological basis.
6 Ontology is the doctrine of being, of existence, of its forms and fundamental principles.
Human ontology is a description of the essential, attributive conditions of human existence.
7 Not to be confused with the multidimensionality of the human psyche.
8 The term “anthropogeny” literally means - caused by the “human factor”.
9 Immersion in untrue, empty and fruitless worries.
10 The possibility and relevance of developing such an approach in Russian psychology is substantiated in the works of B. S. Bratus.
11 Literally - loss of spirit: a weak-willed person, easily susceptible to outside persuasion and his own petty calculations.
12 An unworthy of man, an ungodly and condemnable way of thinking and acting, leading to spiritual death; “accursed” in Church Slavonic - Cain-like, i.e. similar to the first murderer.

Literature

1. Bratus B.S. Russian, Soviet, Russian psychology. M.: Flinta, 2000.
2. Maslow A.G. Motivation and personality. SPb. : Eurasia, 1999.
3. Practical psychology of education / Ed. I. V. Dubrovina. M.: TC Sfera, 1997.
4. Rogers K.R. A look at psychotherapy. The Becoming of Man. M.: Progress, 1994.
5. Slobodchikov V.I. On the prospects for building a Christian-oriented psychology // Moscow Psychotherapeutic Journal. 2004. No. 4. P. 5–17.
6. Slobodchikov V.I., Isaev E.I. Psychology of human development. M.: School press, 2000.