Humanitarian School: Criticism and Response

Reading lessons

Author: Danil Vladimirovich BUKHVALOV  Physicist. He is actively interested in problems of theoretical and experimental psychology, has published a number of studies on this topic. He lives in Yekaterinburg. In our newspaper this is not his first publication.  Socionic type: sensory-logical extrovert.  Al. Address: Danil.Boukhvalov@imp.uran.ru

From the editors . The article was first published 2 years ago in the Moscow journal Socionics, Psychology and Interpersonal Relationships. In it, the author tried to point out a number of contradictions and stereotypes in the works of V.V. Gulenko - by far the most readable socionic author, even though the views of the "late Gulenko" are significantly different from his earlier views. This version of the article has undergone significant processing.

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I started this article as a purely critical one, but about a year after it was written, it underwent a very significant revision; and the reason for that, first of all, is a certain change in my views on socionics as a humanitarian practice. Traces of these two stages can still be found in the article. The first and older part of it was written by me in times of awareness of socionics as a potential science, the last part is already the fruit of my perception of socionics as a humanitarian practice, that is, a practice aimed at changing first of all the consciousness of a person practicing it [4].

Therefore, I ask my readers to forgive this article for a certain roughness of styles and mannerisms. I could correct all these shortcomings in this edition of the article, but chose to leave them so that my readers could draw certain conclusions about the constancy, variability and correlation with the type of certain semantic and stylistic patterns.

“Square Values”

Let's analyze the article by V.V. Gulenko "Quadral values" [5].

“There is also a third dichotomy - ascending / descending. The rising squares are alpha and beta, and the descending squares are gamma and delta. According to Auschre, this characteristic couple is called funny / serious. The first unconsciously flow energy processes, and informational aware. In the latter, attention is focused on energy, and computer science moves into the area of ​​unconsciously-automatic functioning. ”

It is unclear what the author means by the "awareness" of certain processes, as well as by the terms "computer science" and "energy". It remains a mystery what is the "energy awareness".

“If we continue the biological analogy, this dichotomy recalls the difference between youth and old age. Ascending quadras, due to their psychological “youth,” are oriented toward the future, and the descending quadrants look towards the past. After all, aging is a natural process of energy loss with simultaneous accumulation of information. ”

And here the author once again lost the distinction between metaphor and reality, linking some absolutely indefinite concept of “psychological youth” with biological youth and with a socionic model. In addition, the interpretation of biological processes in relation to socionics is used by the author more than one-sidedly.

"Quadra I will consider in descending order of their social influence."

It is completely incomprehensible by what specific method the author estimated this very influence. What is this influence? If the impact on society, then where is an indication of what type of society is being considered, what is the model of this society, what are the individuals and social groups, by what means and with what consequences do they affect this completely indefinite society? And by what criteria are certain influences on society recognized as more significant than the rest? Thus, we see that a certain completely indefinite society is being considered, in which someone influences something. And only below in the text you can find some clarifications on this subject:

“Based on the analysis of quadral values, charismatic leaders and spiritual teachers are always from beta. So, quadra beta, sacrificing the personal to the public, adheres to the orientation towards others, that is, towards large groups. It is in this sense that it must be put in the first place as the most influential social quadru. ”

Again, the society influenced by people from beta-quadra remains a mystery. Whether it is a traditional society, or an industrial, or a post-industrial one, is completely incomprehensible. Presumably, the role of charismatic leaders in these types of societies is different, not to mention the fact that giving a decisive importance to the role of a charismatic leader in history is more than controversial from a historical and sociological point of view.

"2.1. Socio-economic aspect ... 2.2. Spiritual and psychological aspect.

Here we find it is not clear where it came from, and completely unreasonable division of social life into these two aspects. Moreover, the definition of these aspects, as well as the rationale for the division (again, it is not even clear what exactly) into these aspects, is absent in the article. There is also no analysis, for example, of economic devices in various societies, and instead of analysis and rigorous conclusions, as usual, unfounded allegations about the connection of just some of the variety of forms of social structure with certain socionic models. Such as:

“For beta-quadra central collectivists are characterized by public (state) ownership in conjunction with an authoritarian government. This combination makes it possible to combine and hold large territories under single control for a long time. ”

First of all, it would be necessary to determine what “huge territories” are and how long it is “long”, and then you can immediately get a list of such states for conducting a thorough historical analysis. But, alas, V.V. Gulenko chose to limit himself to an indefinite statement.

The following quotation clearly describes the author’s argumentation style:

“Quadra beta can rightly be considered a quadra of unrest and revolutions. Only she effectively acts in extreme crisis conditions, without losing cohesion and organization. Both the English, and French, and American and any other revolutions did quadra beta and no other. I came to the conclusion that attributing George Washington, M. Rabesper, Cromwell and other "fiery" revolutionaries to the alpha - it means not knowing the socionics of life, the behavior of sociotypes in a real situation. "

Very funny, isn't it? Instead of any analysis of the life and activities of these and other historical characters - just an appeal to some mysterious "socionics of life." In addition, if we take into account another statement from the same article:

"The ideologists of the second quadra, as you remember, insist on a unitary centralized state."

It becomes completely incomprehensible how, then, we can interpret the role of J. Washington, attributed by Gulenko to beta-quadra, in the creation of the US federal state.

"Only in this quadra, romanticism looks psychologically authentic."

A lot of questions arise: What is “psychological certainty”? Is the “looks” criterion enough for making any reasonable judgment? And it is completely incomprehensible for whom it looks. That is, there is no strict conclusion. In addition, it is not at all clear what VV means. Gulenko under the word "romanticism". Based on the following definition of romanticism:

“Romanticism is a broad ideological and artistic trend in Western and Russian culture, encompassing all forms of art and the humanities at the end of the 18th - beginning of the 20th centuries, as a reaction to the results of the French Revolution and the harsh rationalistic canons of the Enlightenment, the young bourgeois society in general. Rejecting the general haggling that marks the capitalist "progress", the romantics opposed the disposition to unlimited freedom, the thirst for perfection and renewal, the pathos of personal and civil independence, against utilitarianism and the depersonalization of the individual. In an effort to rise, as it were, over the prose of being, to emancipate the diverse abilities of the individual, to be extremely self-fulfilling in the works, the romantics opposed the formalization of art and the straightforwardly rational approach to it, typical of classicism.

it is completely incomprehensible, and here is a beta-quadra. And it is not indicated what replaces the place of romanticism in beta-square societies outside of European culture (of which romanticism is a part).

“A triangle of characters of any romantic work is built on its types (rivalry between two men - one worthy, and the other not for a woman)”.

And again, without any reasoning and factual justification, using the example of real works of art by V.V. Gulenko links the characters of the Karpman Triangle, [18] with both Romanticism and socionics.

“The quadra gamma introduces commodity-money relations into the economic life. Its native element is a free market economy. In our case, this multivalued term should be understood as follows:

- limited state participation in the economy, in particular, the rule of law, macroeconomic regulation, non-profit social programs,

- healthy competition - without monopoly, mafia, racketeering, pressure of shadow capital and other beta inclusions, open economy, that is, with low taxes and low import duties,

- free labor market with mobile workforce,

- a developed banking system that ensures the rapid movement of capital into more profitable sectors. ”

Alas, the only sample of such a market economy is probably in the Paris Chamber of Weights and Measures alongside the bulb of an ideal gas. In addition, it is completely incomprehensible how the “free labor market with a mobile workforce” was implemented in the slave-owning states mentioned in the citation from the book of I.M. Efimov "Metapolitics: Our Choice and History" [13], which V.V. Gulenko quotes in the following paragraph:

"Babylon and Tire, Carthage and Tarent, Athens and Rome, Venice and Genoa, Novgorod and Pskov, the United Provinces of the Netherlands and the United States of America - the wealth and power of these republics are invariably associated with the triumph of the principle of the inviolability of the social I-can of every citizen, that is, private property principle "

Continue reading:

“Liberal-pragmatic value system. Characterized primarily by individualism. Individualism should be understood as an orientation towards oneself, and not towards others. Selfishness as a feature of human nature is no longer hidden, but is considered the norm. The desire to make a profit permeates all aspects of human life, including family relationships. Hence the special role of money - the main commodity, which can be exchanged for any other commodity. They become a symbol of human success. ”

Here we find a one-sided and very superficial, if not to say "naive", understanding of the role of money in society. Apparently, the author is not familiar with other views on this matter, which are much more developed and have much more substantiation and scientific value. For example, the theory of "symbolic capital" of the French sociologist P. Bourdieu [3]. But, alas, it seems that the whole layer of postmodern culture was left behind by the author’s attention, as evidenced by the following quote:

“Postmodernism is a broad philosophical doctrine of an eclectic sense, based on a mixture of genres and blurring of boundaries. Postmodern aesthetics in the theater, cinema, painting, literature, as in a mirror, reflects the excessively pluralistic essence of the late scale ”[5].

One can argue for a long time about what postmodernism is. I will confine myself only to giving an abbreviated quotation from the Dictionary of Contemporary Culture:

“POSTMODERNISM is the main direction of modern philosophy, art and science. First of all, P. is, naturally, repelled by modernism (P. and means - "everything after modernism"). The immediate predecessors of P. are poststructuralism and deconstruction as a philosophical method. The last two concepts are extremely close to the basic attitudes of P. - post-structuralism and deconstruction "reduced history to philosophy, and philosophy to poetics." The main object P. - Text with a capital letter. One of the main leaders of P., Jacques Derrida (who, however, does not recognize the very term P.), is called the Mr. Text. The difference between P. and poststructuralism is, first of all, that if poststructuralism in its original forms was limited to the sphere of philosophical and literary interests (secretly claiming more), then P. already in the 1980s began to lay claim to the expression of the general theoretical superstructure of modern art, philosophy, science, politics, economics, fashion. The second difference between P. and his predecessors was the rejection of seriousness and universal pluralism. In terms of philosophy, for example, P. is ready to cooperate with analytical philosophy, and with phenomenology, and even with pragmatism. First of all, we have in mind the phenomenon of Richard Rorty, one of the most fashionable philosophers of the 1980s, whose ideology combined analytical philosophy, pragmatism and P. Here, apparently, the fact is that P. was the conductor of the new post-industrial a society that has replaced or at least replaces the traditional bourgeois industrial society in the West. In this new society, information becomes the most valuable commodity. and the former economic and political values ​​- power, money, exchange, production - began to undergo deconstruction. In P., universal confusion and mockery of everything prevail, one of its main principles was “cultural mediation”, or, briefly speaking, quotation. "We live in an era when all the words have already been spoken," - somehow S. S. Averintsev; therefore, every word, even every letter in a postmodern culture is a quote. .... In general, storytelling (stories) is one of the main myths of P. So, Frederick Jameson, American theorist P., writes that even the natural sciences of physics "tell stories about nuclear particles." The meaning of this statement of Jameson is generally consistent with what the philosopher-physicists say (see the complementarity principle about the dependence of the experiment on the experimenter, etc. The modern physicist Ilya Prigogine and his co-author Isabella Stengers in a joint essay "New Alliance: Metamorphosis of Science" writes: "Among the rich and diverse set of cognitive practices, our science occupies a unique position of poetic listening to to the world, in the etymological sense of this notion, in which the poet is the creator, is the position of an active, manipulative and thoughtful study of nature, therefore capable of hearing and reproducing ё voice "... P. was the first (and last) direction of the twentieth century, which openly admitted that the text does not reflect reality, but creates a new reality, or rather, many realities, often not at all dependent on each other. After all, any story, in accordance with the understanding of P., - This is the story of the creation and interpretation of the text. Where does reality come from? There is simply no reality. If you like, there are various virtual realities - it was not for nothing that P. blossomed in the era of personal computers, mass video, the Internet, with the help of which nowadays they not only write and conduct scientific conferences, but even engage in virtual love. Since reality no longer exists, P. thereby destroyed the main opposition of classical modernism - the neo-mythological opposition between text and reality, making search and, as a rule, painful search for boundaries between them unnecessary. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16]. Where does reality come from? There is simply no reality. If you like, there are various virtual realities - it was not for nothing that P. blossomed in the era of personal computers, mass video, the Internet, with the help of which nowadays they not only write and conduct scientific conferences, but even engage in virtual love. Since reality no longer exists, P. thereby destroyed the main opposition of classical modernism - the neo-mythological opposition between text and reality, making search and, as a rule, painful search for boundaries between them unnecessary. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16]. Where does reality come from? There is simply no reality. If you like, there are various virtual realities - it was not for nothing that P. blossomed in the era of personal computers, mass video, the Internet, with the help of which nowadays they not only write and conduct scientific conferences, but even engage in virtual love. Since reality no longer exists, P. thereby destroyed the main opposition of classical modernism - the neo-mythological opposition between text and reality, making search and, as a rule, painful search for boundaries between them unnecessary. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16]. there are various virtual realities - it was not for nothing that P. flourished in the era of personal computers, mass video, the Internet, with the help of which nowadays not only they rewrite and hold scientific conferences, but even engage in virtual love. Since reality no longer exists, P. thereby destroyed the main opposition of classical modernism - the neo-mythological opposition between text and reality, making search and, as a rule, painful search for boundaries between them unnecessary. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16]. there are various virtual realities - it was not for nothing that P. flourished in the era of personal computers, mass video, the Internet, with the help of which nowadays not only they rewrite and hold scientific conferences, but even engage in virtual love. Since reality no longer exists, P. thereby destroyed the main opposition of classical modernism - the neo-mythological opposition between text and reality, making search and, as a rule, painful search for boundaries between them unnecessary. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16]. with the help of which nowadays they not only correspond and hold scientific conferences, but even engage in virtual love. Since reality no longer exists, P. thereby destroyed the main opposition of classical modernism - the neo-mythological opposition between text and reality, making search and, as a rule, painful search for boundaries between them unnecessary. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16]. with the help of which nowadays they not only correspond and hold scientific conferences, but even engage in virtual love. Since reality no longer exists, P. thereby destroyed the main opposition of classical modernism - the neo-mythological opposition between text and reality, making search and, as a rule, painful search for boundaries between them unnecessary. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16]. painful search for boundaries between them. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16]. painful search for boundaries between them. Now the search is stopped: the reality is not finally found, there is only text. Therefore, pastish became the place of the parody of classical modernism in P. (from Italian. Pasticcio is an opera composed of pieces of other operas; potpourri) ”[16].

Apparently, Viktor Gulenko’s understanding of postmodernism is extremely one-sided. Emotionally loaded words, such as "eclectic" and "redundant", do not speak in favor of the author’s impartiality as a researcher. Probably, this was the reason for the erroneous conclusions (according to tradition not argued in any way) about the connection of postmodern aesthetics with the values ​​of gamma quadra. If we make at least a cursory socionic assessment of postmodernism, we can conclude that postmodernism as a historical phenomenon is much wider than the quadral framework, because it combines pragmatism (“seriousness”) on the one hand, and universal irony (“fun”) on the other. In addition, pluralism is closest to socionic intuition of possibilities ( ), which is not included in the “values” of a gamma-quadra.

Apparently, thanks to the aforementioned, not entirely impartial and impressionable, superficial attitude towards postmodernism, V.V. Gulenko also ignored other theories describing modern society. For example, the French sociologist J. Baudrillard [2] suggests a completely different model of modern society from V.Gulenko’s ideas.

Despite the fact that V.V. Gulenko demonstrates knowledge of at least the basic directions of sociology and social philosophy [10; 11], his work, especially where it concerns society, is striking by the complete lack of basic definitions. Namely: what does the author mean by the word “society”, what does the word “progress” mean, what does “social innovation” mean, what are “classes” in this mysterious society? Etc.

Based on the fact that V.Gulenko never refers to the results of various experiments, it can be concluded that his personal observations, and, perhaps, the facts that happened by chance, were the basis for his conclusions. But, as I explained above, this method is unacceptable for a truly scientific description of society. It is suitable only for the formation of its own subjective concept and subjective assessment of society. In addition, this method is also incomplete, because its observations are very limited in time and space, namely, observations of modern European industrial and partially post-industrial society. While other types of societies that exist in our time, for example, in Central Asia or, say, Latin America, have completely fallen out of sight [14]. As well as societies existed to date. Therefore, even if they recognize the conclusions of V.Gulenko as true, they will be true only for the European industrial society, and not for any more, while from the point of view of socionics, using a model of information metabolism, one can describe any person from any society and any epoch and not just our contemporary European. Therefore, based on the lack of any facts in the works of V.Gulenko about other societies besides European and American, starting from the XVIII century, it can be concluded that V.Gulenko’s arguments about quadral values ​​and central society are, at least least incomplete. while from the point of view of socionics, using a model of information metabolism, one can describe any person from any society and any era, and not just our contemporary European. Therefore, based on the lack of any facts in the works of V.Gulenko about other societies besides European and American, starting from the XVIII century, it can be concluded that V.Gulenko’s arguments about quadral values ​​and central society are, at least least incomplete. while from the point of view of socionics, using a model of information metabolism, one can describe any person from any society and any era, and not just our contemporary European. Therefore, based on the lack of any facts in the works of V.Gulenko about other societies besides European and American, starting from the XVIII century, it can be concluded that V.Gulenko’s arguments about quadral values ​​and central society are, at least least incomplete.

Most of all the work of V.V. Gulenko, concerning quadral values, amaze with a practical lack of facts or experimental observations, and if they are given (mostly a few historical facts, selected from the whole array of historical knowledge on a completely mysterious principle), then without arguing the connection of these facts with the socionic model.

“Examples.

The crisis of the boyar rule and the spread of Western European influence in the seventeenth century.

---> creation of the Russian Empire by Peter I

---> era of palace coups

---> "golden" age of the Russian nobility under Catherine II.

Spreading the ideas of Marxism in the Russian Empire

---> Bolshevism and the creation of the Soviet state

---> perestroika and disintegration of the USSR - - ->? ”[9].

Most often, the socionic model and historical or philosophical models are compared, and with obvious stretch marks, for example:

“The fourth quadra (delta) is the PERFECTORS who bring the original, but reformed idea to exhaustion by improving its organizational implementation in all areas. ... The third stage - the social situation stabilizes; there is a rapid development of science and technology, production and trade. Corresponds to quadra perfektov "[9].

However, the shortcomings noted above do not give an answer to the question why the created V.V. Gulenko-based socionics theory is so different in its results from the socionics of Aushra Augustinavichiute. I carefully read the works of V.V. Gulenko and found this:

“7. I consider the generalized genetic law of alternation of quadral values ​​as a special case of the “global law of four phases”. It is clear at the level of common sense that any phenomenon structurally and chronologically can be reduced to such four phases: origin - distribution - ultimate stress - extinction. Let's look at his examples in history, economics, philosophy, nature, technology.

7.1. Let's start with the history of ethnic groups. In the XIX century, N. Danilevsky created a theory of the development of cultural and historical types .... L. Gumilev in the XX century acts in a similar way, decomposing the ethnogenetic cycle according to the strength and direction of the passionary tension in four major stages. .... The idea of ​​a four-phase cycle of events is found in the economic cycles of N. D. Kondratieff. .... In philosophy, the famous ontological triad of the Neo-Platonist Proclus (5th century) draws attention, revealing the dialectic of the single and the plural: - 1) peace being in unity (alpha), 2) emanation, i.e. speaking out of one’s own limits and generating multiplicity (beta), - 3) reverse return to unity (delta). Missing, as we see, the corresponding gamma - quadra phase stays in multiplicity. A few centuries later, this same cycle, but more complete, Quarterly described the founder of medieval realism Eriugen (IX century): the movement of God (ideal) to the world (material) and the return to the original state has 4 phases: - 1) nature is creative and uncreated - God as the root cause of all things (alpha), - 2) nature created and creating - Logos, the divine mind, the immediate driving force of the world (beta), - 3) nature created and not creating - the world of many specific objects - Theophany (gamma), - 4) uncreated nature and not creating - return to God forever m values ​​(delta).

7.4. Further, the law of the four phases includes a large series of natural-space cycles. For example, the seasonal cycle: winter - spring-summer-autumn. Daily cycle: night - morning - day - evening. Phases of the moon: new moon - first quarter - full moon - last quarter. They are united by the fact that the concentration of solar energy increases first and then decreases. .... It is safe to predict that many other particular manifestations of this global law will be discovered in the future. ”

Here two interesting moments arise at once:

1. There is no reason to declare, not so much about identity, but even about the similarity of these fours and bind them to socionic categories. For all the above classifications describe not so much the phenomena as real, but how the structure of this or that author structures these phenomena. For in biology there is no clear boundary between youth and old age, in nature there is no border between winter and spring, but such a boundary exists in calendars, so what do all these classifications summarize - real natural phenomena or their classifications?

2. I wonder where there are so many fours, for surely this is some kind of hidden law, perhaps even quaternity, about which KG spoke. Jung But it seems to me that the situation is much simpler - 2x2 = 4. It turns out that the source of these fours is not in some law of nature, but in the fact that we use binary oppositions for thinking and describing. I will cite the whole article by V. Rudnev about this:

“BINARY OPPOSITION is a universal means of knowing the world, which was especially actively used and, most importantly, was recognized as such in the twentieth century. The duality of perception of the surrounding world is due to purely physiological reasons, primarily the fact that the human brain is divided into two hemispheres, each performing its own function (see the functional asymmetry of the cerebral hemispheres), and so on. that we have two eyes, two ears, two nostrils, two arms and legs. In the twentieth century. The tone in understanding the importance and universality of the B. subsection was set by phonology (see), built on differential features that are nothing but B. sub.: deafness - sonority, hardness - softness, vowels - consonants. After N. S. Trubetskoy built a phonological methodology,

It was found that in describing any picture of the world are B, o., And they are universal in nature: life is death, happiness is bad right, left is good, bad is close, distant past, future is here and there.

The left part of the opposition is always considered positive, the right part is negative. In modern life, we also use the B. o.: It is possible — it is impossible, it is necessary — it is not necessary, it is accepted — not accepted, true — false, yes — no, affirmation — negation, knowledge — ignorance (see also modalities). An important role in studying the mechanism of action B. o. plays the concept of mediation, that is, mediation between the extreme members of the opposition. Already in phonology there is the concept of neutralization, when (in Russian) phonemes on the basis of "voicing - deafness" are neutralized at the end of the word, the voiced are stunned: work, magician, code is actually pronounced like tinder, poppy, cat. In the modal opposition, a third middle term is introduced, which neutralizes the two opposite members. If something is forbidden, but something is necessary, then something is allowed, that is, neither necessarily nor prohibited. If there is the known and the unknown, then there is the supposed - the known, but not for sure. The role of B. o., Discovered in the twentieth century, truly knows no boundaries: they are used in the range of poetic rhythm, which is built on a binary alternation of the smallest units of a language (stressed syllable - unstressed syllable), to the biological rhythms of day and night, winter and summer, and cultural rhythms: idealistic culture - materialistic culture. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of world views. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14]. that is, and supposed - known, but not for sure. The role of B. o., Discovered in the twentieth century, truly knows no boundaries: they are used in the range of poetic rhythm, which is built on a binary alternation of the smallest units of a language (stressed syllable - unstressed syllable), to the biological rhythms of day and night, winter and summer, and cultural rhythms: idealistic culture - materialistic culture. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of the points of view on the world. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14]. that is, and supposed - known, but not for sure. The role of B. o., Discovered in the twentieth century, truly knows no boundaries: they are used in the range of poetic rhythm, which is built on a binary alternation of the smallest units of a language (stressed syllable - unstressed syllable), to the biological rhythms of day and night, winter and summer, and cultural rhythms: idealistic culture - materialistic culture. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of the points of view on the world. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14]. discovered in the twentieth century, truly knows no boundaries: they range from the poetic rhythm, which is built on the binary alternation of the smallest units of the language (stressed syllable - unstressed syllable), to the biological rhythms of day and night, winter and summer, and cultural rhythms : idealistic culture - materialistic culture. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of the points of view on the world. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14]. discovered in the twentieth century, truly knows no boundaries: they range from the poetic rhythm, which is built on the binary alternation of the smallest units of the language (stressed syllable - unstressed syllable), to the biological rhythms of day and night, winter and summer, and cultural rhythms : idealistic culture - materialistic culture. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of the points of view on the world. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14]. which is built on a binary alternation of the smallest units of language (stressed syllable - unstressed syllable), to the biological rhythms of day and night, winter and summer, and cultural rhythms: idealistic culture - materialistic culture. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of the points of view on the world. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14]. which is built on a binary alternation of the smallest units of language (stressed syllable - unstressed syllable), to the biological rhythms of day and night, winter and summer, and cultural rhythms: idealistic culture - materialistic culture. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of world views. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14]. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of the points of view on the world. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14]. Hence, the researchers emphasized the importance of such a factor as bilingualism in the broad sense of the word. We cannot understand the world to the end, and this impossibility of understanding is compensated by the binary complementarity of the points of view on the world. This is the essence of the culturological concept of Yu. M. Lotman, this is also the philosophical essence of the complementarity principle of N. Bohr (see) and the uncertainty relation of V. Heisenberg (see) ”[14].

Thus, the larger part of the surrounding world is described in binary oppositions, the more you can find any parallels with binary oppositions or their combinations from other teachings. In socionics, “with the help of binary oppositions one can describe all the multitude of information”. I leave the reader to think this more than controversial, in my opinion, the postulate of socionics, adding only that this is the basis for the existence of socionics in the form in which it now exists.

It can be assumed that the use of binary oppositions as a basis more than contributed to the popularization of socionics, especially in a society with a predominance of the European way of thinking.

The use of drive when typing

Reading the work of various socionists in particular V.Gulenko [5] or, for example, S.Savchenko [17], I came across a very interesting thing - try to tie sotsionicheskiy "quadral succession law" to the concept of drive introduced by L.Gumilovym. For people who are not familiar with sociology, let me remind you that there are no laws in sociology, but only laws and tendencies. But you need someone to be first. Let us turn to the original source in order to understand what “passionarity” is:

“... we can also hypothetically link the beginning of ethnogenesis to the mutation mechanism, as a result of which an ethnic“ push ”arises, which then leads to the formation of new ethnic groups. The process of ethnogenesis is associated with a well-defined genetic trait. Here we introduce a new parameter of ethnic history - passionarity. Passionality is a sign arising as a result of a mutation (drive impulse) and forming within the population a number of people possessing an increased burden of action. We will call these people passionaries. ... The mechanism of the connection between drive and behavior is very simple. Usually in humans, as in living organisms, there is as much energy as is necessary to sustain life. If the human body is able to “absorb” energy from the environment more than necessary, then a person forms relationships with other people and connections that allow you to apply this energy in any of the chosen directions. It is possible and the creation of a new religious system or scientific theory, and the construction of the pyramid or the Eiffel Tower, etc. At the same time, passionaries act not only as direct performers, but also as organizers. By investing their excess energy in the organization and management of their tribesmen at all levels of the social hierarchy, they, albeit with difficulty, develop new behavioral patterns, impose them on everyone else and thus create a new ethnic system, a new ethnos, visible to history ”[12]. At the same time, passionaries act not only as direct performers, but also as organizers. By investing their excess energy in the organization and management of their tribesmen at all levels of the social hierarchy, they, albeit with difficulty, develop new behavioral patterns, impose them on everyone else and thus create a new ethnic system, a new ethnos, visible to history ”[12]. At the same time, passionaries act not only as direct performers, but also as organizers. By investing their excess energy in the organization and management of their tribesmen at all levels of the social hierarchy, they, albeit with difficulty, develop new behavioral patterns, impose them on everyone else and thus create a new ethnic system, a new ethnos, visible to history ”[12].

First of all, I want to note that no genetic confirmation of this theory has yet been found, and therefore, we will have to deal with indirect evidence.

As can be seen from the first paragraph of the quotation, passionarity can be interpreted with the direction of some energy to the activity outside, i.e. Libido directed outward. Simply put, the drive of Gumilev almost coincides with the extraversion of Jung. Consequently, the linking of the stages of drive to quadras has no basis, and once again demonstrates the bias and inattention of researchers using the “law of cyclic rotation of quadras”.

As can be seen from the quotation, passionarity can manifest itself in many ways, most of which are very poorly amenable to formalization. Not to mention the introduction of a single classification for different types of societies. For example, the drive of the Romans is not the drive of the early Christians. That is, passionarity can be one, but it manifests itself in completely different ways. In addition, it is not clear which facts can be interpreted as manifestations of drive, and which are not. Moreover, different societies have left behind a different amount of information. In addition, the approach of L. Gumilev is more than Eurocentric, because, for example, the peoples of Polynesia created an ecological society and a family institution — a marriage that supports the optimal population in this biogeocenosis [14]. But how to estimate the energy spent on it? Is that remembering

From the foregoing, it is clear that drive is the magnitude of the subjective assessment of a particular historian handed down to a particular society. If we recall that the term itself originated from the word passion (“passion”), then we can say that:

Passionality - is the degree of excitation of the reader of the historical chronicles of a particular society in a certain period

De typologiae

I want to briefly touch upon such an interesting phenomenon as text deconstruction. I will again address V. Rudnev:

“DECONSTRUCTION is a special strategy in relation to the text, which includes both its“ destruction ”and its reconstruction. The term D. proposed the French philosopher Jacques Derrida (see poststructuralism and postmodernism) as a translation of the Heideggerian term “destruction”. The term D. entrenched for Derrida and is also used by a number of similar studies on philosophy, philology and art history. The essence of D. lies in the fact that any interpretation of the text, which allows the idea of ​​the out-of-position of the researcher in relation to the text, is recognized as untenable. The study is conducted in a dialogue between the researcher and the text (cf. the dialogic word of M. M. Bakhtin). It seems that not only the researcher affects the text, but the text affects the researcher. The researcher and the text act as a single system, a kind of intertext,

And really! Is the reader of the socionic text someone standing aside and contemplating the adventure of ideas? It is unlikely, because already from the first lines the reader himself is involved in the socionic world [4], more precisely, not only involved, but also takes the most active part in creating his individual socionic myth, because without the personal participation of the reader all socionic terminology will remain special cases.

And the founders of socionics, too, were readers in their own time, and also, reading the texts of their predecessors, in their own way deconstructed them for their tasks. Let's see what frameworks various typologists set themselves, and how these frameworks affected their ability to read.

CG Jung introduced his typology as an integral part of the therapeutic process, and without having any independent use. Therefore, his typology did not cover all manifestations of mental activity. Jung simply did not need this, because in practice he saw all the diversity of people. Therefore, all the archetypical components remained with him for typological brackets. And really - Jung's typology is completely devoid of archetypal. Also, many psychological concepts, such as will [22] and emotions [21], are also left out of the typology brackets. Moreover, the main meaning of the Jung typology was the description of the properties of the ego in its interaction with both the unconscious and the outside world, and with the outside world as a set of aspects, and not a set of specific people with types.

Now let's see what tasks Aushra Augustinavichiute set for herself, and how they influenced her reading of Jung's Psychological Types. As she writes herself, she was interested in the question: “Why are some families happy and others not?” [1].

Thus, based on the task, a completely different framework is set, and instead of considering the interaction of a person with two worlds (the unconscious and objects), the task is to describe interactions between people. For this purpose, the concept of information is introduced as equivalent to the elementary unit of human communication and the idea of ​​the metabolism of this information in a person and its influence on communication between people. While Jung did not need a postulate on the inclusiveness of typology (typing was not the only tool in his arsenal), for Augustinavichiute it became a natural necessity. Since, on the one hand, it was necessary to avoid the very inconvenient question of the limits of applicability of socionics (and the answer to this question turns out to be very context-sensitive, that is, that uncertainty is returned in the description of relationships, from which the author really wanted to get away), but on the other hand, even if we introduce clear boundaries, anyway, some part of the relationship will remain outside the brackets of socionic formulas. Consequently - the specific case and the details of the context will once again prevail over theory. While Augustinavichyute sought to the opposite. Due to this paradox, archetypical component of types and their relations appeared in socionics [4, 20]. Moreover, from the strict and all-inclusive model for describing unique people, a “typing problem” arose - different typists typed the same person into different types. For the individuality of a person should have manifested somewhere, and if within the framework of the model there is no room for it, then there remains only uncertainty, which model most accurately describes a unique person. even if we introduce clear boundaries, anyway, some part of the relationship will be left out of socionic formulas. Consequently - the specific case and the details of the context will once again prevail over theory. While Augustinavichyute sought to the opposite. Due to this paradox, archetypical component of types and their relations appeared in socionics [4, 20]. Moreover, from the strict and all-inclusive model for describing unique people, a “typing problem” arose - different typists typed the same person into different types. For the individuality of a person should have manifested somewhere, and if within the framework of the model there is no room for it, then there remains only uncertainty, which model most accurately describes a unique person. even if we introduce clear boundaries, anyway, some part of the relationship will be left out of socionic formulas. Consequently - the specific case and the details of the context will once again prevail over theory. While Augustinavichyute sought to the opposite. Due to this paradox, archetypical component of types and their relations appeared in socionics [4, 20]. Moreover, from the strict and all-inclusive model for describing unique people, a “typing problem” arose - different typists typed the same person into different types. For the individuality of a person should have manifested somewhere, and if within the framework of the model there is no room for it, then there remains only uncertainty, which model most accurately describes a unique person. Consequently - the specific case and the details of the context will once again prevail over theory. While Augustinavichyute sought to the opposite. Due to this paradox, archetypical component of types and their relations appeared in socionics [4, 20]. Moreover, from the strict and all-inclusive model for describing unique people, a “typing problem” arose - different typists typed the same person into different types. For the individuality of a person should have manifested somewhere, and if within the framework of the model there is no room for it, then there remains only uncertainty, which model most accurately describes a unique person. Consequently - the specific case and the details of the context will once again prevail over theory. While Augustinavichyute sought to the opposite. Due to this paradox, archetypical component of types and their relations appeared in socionics [4, 20]. Moreover, from the strict and all-inclusive model for describing unique people, a “typing problem” arose - different typists typed the same person into different types. For the individuality of a person should have manifested somewhere, and if within the framework of the model there is no room for it, then there remains only uncertainty, which model most accurately describes a unique person. 20]. Moreover, from the strict and all-inclusive model for describing unique people, a “typing problem” arose - different typists typed the same person into different types. For the individuality of a person should have manifested somewhere, and if within the framework of the model there is no room for it, then there remains only uncertainty, which model most accurately describes a unique person. 20]. Moreover, from the strict and all-inclusive model for describing unique people, a “typing problem” arose - different typists typed the same person into different types. For the individuality of a person should have manifested somewhere, and if within the framework of the model there is no room for it, then there remains only uncertainty, which model most accurately describes a unique person.

Here we again come to reading and deconstruction, namely: on the one hand, the typed gives out a certain amount of information, and on the other hand, the typists perceive all this as text and read it and deconstruct it accordingly. So it turns out that for one typewriter, the words typed are similar to the phenomena of nature to be measured, for another to dreams to be interpreted, and the third turns out to be a whole detective act (typed as a “victim” (compare with [4]), 16 suspects, and all words typed - "evidence", in accordance with which the choice is made between the suspects). A typed person reads two parallel texts - on the one hand, the results given to him by typers, and on the other, socionic literature, and in particular descriptions of types that are stylistically the most similar to "stories about animals." Not otherwise, chooses his "totem ancestor." How do you type?

According to the results of communication with socionics of various schools and directions, I got the impression that, despite many discrepancies in specific issues, the process of reading socionic literature goes very similarly. As a result of reading it turns out that the very idea of ​​information metabolism is an extra substance. So it is still not clear how information processing is connected with behavior.

A good illustration of this is the linking of the aspect of IM to such concepts as “will” and “power” (Ed. - this problem was discussed in detail in the article “ Managers and Leaders ... ”). As it is known, at the origins of socionics there were mainly representatives of TIMs - ILE and LII. They have an aspect in the superego block, which is exactly responsible for what a person supposedly is. And in order to be so, it is necessary to show the will, and, of course, with authority [19]. Thus, the personal views of the founders led to the fact that the perception of the external statics of the body began to manifest itself in behavior as will and imperious manifestations.

Therefore, it can be said that only their symbols remain from all aspects, as symbols denoting certain sets and rules for the relation of these sets. The elements of the sets themselves are a set of certain behavioral manifestations, i.e. that, unlike information, everyone can observe. However, in its own way. That is, from the theory of information metabolism there was a transition to identifying the structures of the text that socionics read in the course of their observations.

But back to socionic authors, specifically - again to V.V. Gulenko. After all, he read not only Jung and Augustinavichiute, but also various sociologists and social philosophers, from whom he transferred much of sociology to his socionical model (unfortunately, having missed the question of the compatibility of the techniques that deal with such different objects — psyche and society). Thus, the basis of the theory of V.Gulenko is already the interaction of man with society, and therefore the need for two important components of socionics, Augustinavichiute, intertype relationships and informational metabolism, has disappeared. Therefore, preference was also given not to certain atomic units of communication (aspects), but to dichotomies describing interaction in general. Intertype relationships have become unnecessary, because the interaction goes with society as a whole, and therefore every person with which interaction happens, is considered as part of the impact of society, that is, its character is already described by the type of person. With society as a kind of field. Now I will try to read what is behind the dichotomies used by V. Gulenko. For, it seems to me, despite the socionic names, their content is very far from socionic, which does not at all contribute to a proper reading and understanding of his works. Let's start:

“Extraversion / introversion” in V. Gulenko is closer to the interpretation of Eysenck rather than Jung. Jung's dichotomy of the same name seems to be closest to Gulenko's right-to-left dichotomy. If I correctly understood V.V. Gulenko, the "right" are more focused on society, and the "left" - on themselves. If we accept that the role of the Jung “object” in Gulenko is played by “society”, we obtain the similarity of this dichotomy with the Jung installation.

The next dichotomy is ascending / descending. If we interpret it through L. Gumilev, we will come again to the "extraversion-introversion", only this time in the plane of activity.

The last dichotomy is “central / peripheral”. Judging by the works of V. Gulenko, this dichotomy describes the relevance of a person in modern society.

Let's sum up. Let's do it on the example of TIME EIE: extrovert-ascending-central-right. Please note that in this TIM all three types of extraversion are combined. Plus, its activities are implemented within the framework approved by the company. It is quite logical and it turns out that this TIM was in V. Gulenko’s theory the most socially demanded. But is it TIME or is it something else already? It seems to me personally that in such a typology, the concept of type is closer to the concept of habit introduced by P. Bourdieu [3] than the concept of TIM (as the type of information metabolism) introduced by A. Augustinavichiute [1].

Literature:

1. Augustinavichute A. Socionics. Introduction - SPb., Terra Fantastica, 1998.
2. Baudrillard F . In the shadow of the silent majority. Publishing house of the Ural University, 2000.
3. Bourdieu P . The market of symbolic products.
4. Buhvalov D . Imprint and typing // Socionics, Psychology and Interpersonal Relationships, 2001. No. 10.
5. Gulenko VV . Quad values. Psychological roots of social inequality // Socionics, Mentology and Personality Psychology, 2000, No. 2.
6. Gulenko VV . Communicative law of striving for the center: evaluate your chances in business competition - Kiev, 04/25/1998.
7. Gulenko VV . "Mentors" philosophize: On the special fate of ethical-intuitive extrovert - Kiev, 12.26.1994.
8. Gulenko VV . The appearance of the Russian reformer. Socioanalysis of Crisis Phenomena in Society // “Socionics, Mentology and Personality Psychology”, 1999, No. 5.
9. Gulenko VV . On the development of society , Kiev, 12.26.1991.
10. Gulenko VV . Society as a communicative system: Four dimensions of societal space . Essay on social philosophy.
11. Gulenko VV . Societal status of the individual // Socionics, Mentology and Personality Psychology, 1998, No. 1.
12. Gumilev L.N. From Russia to Russia. SPb. 1991
13. Efimov IM . Metapolitics: our choice and history. L .: Lenizdat, 1990.
14. For Levi-Strauss . Race and history // The path of the masks. M. "Respublika" 2000.
15. Romanticism // Great Soviet Encyclopedia.
16. Rudnev In . Dictionary of culture of the XX century.
17. Savchenko SV . Quadras, ideology of quadras, time of quadras.
18. Karpman's Triangle // Bern E. Sexual Games.
19. Freud W . This man is Moses.
20. Shepetko E . Socionics archetypes: http://ru.laser.ru/authors/shepetko/achrtypes.htm
21. Jung K.G . Tavistock lectures M., "Refluc-book Vakler", 1998.
22. Jung K.G . Man and his symbols. M. Aspect-press, 1996.

Reading without lessons. 
Answer to the fellow traveler

V.V.Gulenko , 21.11.2004

Published: "Socionics, mentology and personality psychology", 2004, № 6.

A detailed answer is given to D. V. Bukhvalov’s critical article “Reading Lessons” . Methodological principles of humanitarian socionics are formulated.

Key words : humanitarian socionics, group dynamics, quadra, Jung signs, extraversion, introversion, intuition, sensation.

---

Criticism of my school by people who do not have a liberal arts education and do not practice in this area, I met often, and I was almost used to it. Having convinced more than once that drawing into a dispute leads to its hardening and the use of manipulative polemical techniques, I stopped responding. However, I still answer Bukhvalov. Two circumstances led me to this. Firstly, in his person, the critic was the most verbose and annoying. Secondly, the editors of the journal Socionics, Mentology and Personality Psychology secured my consent to take part in the discussion.

1. Criticism of the humanitarian school: an attempt to understand or assert themselves?

The critical attacks of Bukhvalov against the provisions contained in my works are mostly reduced to the following groups:

• The read position is unclear to him.

• The author incorrectly interprets this or that term.

• There is no scientific reasoning.

• No experimental verification.

I will answer for these groups. I will try to take the most characteristic and sharp examples of criticism. I note only that I have no illusions that in the course of such disputes we will manage to come closer to the truth. I hope only that the controversy in the pages of the journal will serve an important goal - a clear formulation of research positions. And this will help the reader to make their choice.

The first critical attack: the uncertainty of certain provisions

If something is unclear when reading Bukhvalov, it does not necessarily follow that the author is wrong. This may mean that the author could not convey his thought adequately to the perception of the reader. Then such criticism concerns the style of presentation, but not at all the essence of the above. In this case, you should ask additional questions. And you can do a fantasy, to ascribe to the author what he does not have.

Here is a typical example. How can it be argued that my understanding of extraversion coincides with the interpretation of extraversion for Aysenck? I am in several articles (see, for example, [6]), not to mention oral presentations, clearly distinguishing between Aysenck's extraversion, which corresponds to the behavior of only ethical extroverts — sociability, and other behavioral programs, such as logical extraversion , which is accompanied by communicative difficulties in ethical-emotional situations.

The next important point concerns the polarity of energy / information, which I often use to analyze group dynamics processes. Bukhvalov, in particular, it remains unclear what energy is and what information is in quadr theory. And also, what is psychological youth.Perhaps this should have given more space in my work. I will try to correct my defect.

Energy in our case is the ability to act and actively change, and information is ordered and proven knowledge. In the ascending quadras (alpha and beta), which from the point of view of the quadral cycle are the initial, “young”, energy increases automatically, so there is no need to call it with conscious efforts. In the “old” squares, which complete the macrodynamics of the quadral cycle, there is enough information accumulated, but the ability for major material and energy changes drops (hence the name “descending”).

The society in the fourth quadra phase becomes especially conservative. It can turn into a “mummy” - an immutable relic, if it is able to avoid contacts with societies that are more “younger” and begin to ascend. This explains the homeostatic state of Polynesian societies, the existence of which Bukhvalov presents as a fact refuting the replacement of quadras. I believe that in this context the comparison of the initial and final phases of the life of social systems with youth and old age is quite correct.

The second critical lunge: the author incorrectly interprets the terms.

This statement implies knowledge of how to interpret correctly. And if there are several common interpretations of the term and they lie in completely different planes? What then choose? Apparently, you need to ask Bukhvalov.

Take a typical example. Bukhvalov gives a fair quote, trying to convince readers that I misinterpret the concept of "romanticism." Do you really not understand, dear Mr. Bukhvalov, that when I characterize beta-quadra values ​​as romantic, I mean romanticism is not a trend in literature or music, and not even a time when this trend dominated Europe, but their common psychological root - dreamy-maximalist perception of the future. Do not be lazy to once again look into the dictionaries, only this time read the dictionary entry to the end, and there you will find this interpretation.

Bukhvalov and his supporters are especially opposed to the use of the term "law" in socionics. Of course, the laws of socionics are very different from the laws of physics. In the social sciences, the situation is much more complicated than in the natural sciences. There are probabilistic laws-trends that can, to a certain extent, not be observed. But it is quite legitimate to pay for such non-compliance. In the economy, there are market laws, but politicians are often ignored for their own interests. Linguistic laws also work only as probabilistic: in free conversation, we often do not constrain ourselves with grammar and phonetics, creating our own laws of speech.

The fact that the laws of social sciences work with delay does not mean that they are less objective than the laws of physics. Following the logic of Bukhvalov, it is necessary to exclude the use of the word "law" in all the sciences that study human behavior. Or deprive these sciences of scientific status. This obsessive desire to subordinate the process of cognition of complex systems to a narrow positivistic paradigm, which has ceased to work even in the exact sciences [4], is perceived today as an obvious methodological anachronism.

The third critical attack: the author has not proved something.

Mr. Bukhvalov! Give a sample of the correct evidence in socionics. What is it, in your opinion? Deductive conclusions by the rules of formal logic? Then what is proved by Jung or Aushra? Mathematical calculations? G. Reinin proved mathematically that in addition to the four open dichotomies of Jung, there are 11 more pairs of binary features of the type. D. Lytov proves that the mathematical proof still does not prove anything and that non-Jung signs do not exist in reality.

Perhaps a sample of the correct evidence is contained in your article?

Then what logic did you use when you came to the conclusion that I interpret evolution as an extrovert influence on society? And socionic type - as a habitat by Bourdieu? Evolution is the unfolding towards increasing complexity, as opposed to involution as curtailment and simplification. What does this have to do with the sign of “extraversion”, reflecting a tendency towards external expansion? Expansion to the outside can be both evolutionary, that is, complicating ( right extroverts ) and involutionary, simplifying ( left extroverts ).

Let me remind you that the habitat of Bourdieu is not innate, but a mental construction acquired in the course of life activity, which cannot correspond to the socionic type of person that he receives at once and for the rest of his life. Habitus, if we look for conformity, is more likely comparable to Jung's Persona. Thus, instead of evidence, Bukhvalov, relying on the reader’s ignorance, proposes a crude fraud.

The treatment of drive as extraversion is completely unconvincing. L. Gumilyov well described the behavior of a passionate personality. It is inextricably linked with passionate and passionate behavior programs. Socionic type LF (LSI), for example, is not an extrovert,but its passionary charge is very large. Passionality is inexplicable only by the signs of Jung. It is controlled by at least two non-Jung polarities - ascending / descending and stubborn / compliant.and can be described as “stubborn climbing.” Those who are interested in this question in detail, I refer to my report “On the sign of centrality / peripherality”, made at the 20th Kiev Conference on Socionics [7].

Another example of "evidence-based" reasoning. Bukhvalov gives the following explanation why the founders of socionics are mistaken in interpreting the function F as a force sensory . This function is in their Superego block, which dictates how to be in society, therefore, they say, they decided that this function is connected with will and power. I do not know, however, in what work of Jung or Aushra Bukhvalov found such an interpretation. Leave it on his conscience. However, we will follow this “logic” and “justify” his own interpretation of function I as pluralism, taken from “Reading Lessons”. The following will turn out: Bukhvalov decided that extrovert intuitioncorresponds to pluralism, because society demands free and diverse behavior from the Superego block. Proof? Here we are dealing with this argument.

The fourth critical attack: the author’s conclusions have not been verified experimentally.

The most serious point of criticism, because it applies to all socionics. I can not disagree that experimental studies in socionics in general and in my school, in particular, are not conducted enough. There are reasons for this. Unfortunately, in the humanities there has always been an acute problem of reliability and full reproducibility of an experiment.

Well, I expect from Bukhvalov constructive proposals on this subject. Let him offer, for example, an experiment to test the law of turnover of quadras, to which he feeds such negative feelings. Only let him take into account that this law is manifested as a tendency of a macrosocium over large time intervals comparable to the life of a generation. At the same time, let them develop an experiment to prove that an agrarian society is necessarily replaced by an industrial, and then, in turn, informational one. Just let him not forget to read the definition of the information society in the dictionary. But it will not work to “measure” whether a given society is really informational. And so that other experimenters agreed that he “measured” correctly.

The practical application of certain provisions of science in the course of humanitarian and social practice simultaneously performs the role of experimental work. Hypotheses are corrected during their practical verification by systematic observation. These are the realities of today. So do all those who work professionally with people, whatever the methods they rely on.

But since we started a frank conversation, we will be completely consistent. Why does my critic keep silent about the fact that Model A is not experimentally confirmed? (see the works of V. Talanov, for example [3].) Why is the author silent about the fact that the theory of archetypes and the collective unconscious is also not confirmed by experiments? [2]. And this is despite the fact that he uses it with might and main for all, as if nothing had happened.

Socionics as a fairly mature theoretical discipline needs its own specialization. It’s like brainstorming, where the generation of general hypotheses is done by some people, and their criticism and experimental verification are done by others. Doing equally well and both will not work, and there is no such need. Therefore, the help of one experimenter is much more valuable to me than amateur criticism of a dozen people who find fault with words.

2. Theory of turnover of quadras: the 
most interesting and most controversial in socionics

In his article, Bukhvalov most of all criticizes my quadr theory. Of course, it is included in the most important section of socionics, on which the whole Kiev school worked. Aushra opened the quadras, but didn’t develop this topic at all any further. Therefore, I will focus on it in more detail.

Why, when describing quadral values, surprised Bukhvalov, I highlighted two aspects? Because it was so justified in those conditions. Now, when quadras are investigated more deeply, I make a similar description already on four levels. The description format in this case was confused with the essence of the phenomenon.

Where did I see the sample market economy I write about in connection with the values ​​of the third quadra? Is it in the Paris Chamber of Weights and Measures? Mr. Bukhvalov, this sample is put on public display in the same place as your favorite Karpman triangle. You probably have not heard that science describes the phenomena of real life using abstractions? Heard? Then why this joke?

Obviously, Bukhvalov has only insignificant research experience in the field of multi-level sociodynamics, since he behaves like a typical representative of "flat" socionics. They think that if we live, for example, in the epoch of the first quadra, then the authorities should have the first quadra. I will try to clarify all the same. In the humanitarian school, socio-psychological phenomena are considered multifactorial, volume. In our case, this means that there are no isolated quadras in life, almost always we have a situation where at least two quadras affect processes at the same time. The power realization of a new ideology on the scale of the whole society is always taken on by the beta quadra, regardless of which quadra values ​​this ideology is closer to. So you get a combination of beta with any other quad. And such options are the rule, not the exception.

My opponent pays a lot of attention to criticizing my understanding of the essence of postmodernism. Bukhvalov actively disagrees with the fact that I see eclecticism in postmodernism and link its domination in culture with the mature third quadra. From the postmodernist heritage, he emphasizes deconstructionism most of all. However, the deconstruction of Derrida, having begun as a multilevel analysis of the meaning of the texts, ultimately degenerated into this eclecticism. And no wonder. After all, postmodernism, haphazardly experimenting and destroying familiar constructions, brought with it a mixture of genres, rewrites, remakes, parodies on parodies, etc., to the degree of “vinaigrette”. Even postmodernists themselves state this, but not Bukhvalov.

For some reason, the mixture of the merry and the serious in the works of postmodernists serves for Bukhvalov as proof that this trend is wider than the system of quadral values. This reminds me of the requirement of a restaurant visitor to exclude a vinaigrette (or cocktail) from the menu, as they go beyond the usual dishes. The mixing of components does not yet prove the exclusion of a phenomenon from the evolutionary series. Postmodernism, like other cultural and social phenomena, has its psychological roots, and its specific place as an intellectual product of a supersaturated market is fully explained in the framework of the quadral analysis developed specifically for such tasks.

I do not agree with Bukhvalov with my understanding of the role of money. It turns out that I understand the essence of money is very naive. I forget, you see, about "symbolic capital"! I do not know how strong Mr. Bukhvalov’s financial position is, but I suppose that if he had to make a living using socionics, he would quickly forget about the symbolic function of money and return to their time-tested interpretation as the main commodity of industrial society. It was this common meaning of the concept “money” that was required in order to reveal the entrepreneurial-commercial nature of society in the era of the third quadra.

3. Distinction of methodological principles

What was so disappointing Bukhvalov after reading my work "Mentors philosophize"? It was in this work that my departure from utopian socionics of equal activity of all types was clearly indicated and the subject of intratype differences received serious development. By that time, my interest had moved from the “information metabolism” to the real behavior of people. It seems that for Bukhvalov, early, still largely crude socionics (without subtypes, without a multilevel approach, single-model) - this is the top and final point of its development. Anything that goes beyond its boundaries will be “deconstructed” and ironically challenged.

I believe that if we criticize so self-confidently, then first of all it is necessary to disassemble the foundations, the starting points, and not the subsequent course of reasoning. It is also incorrect to give an interpretation of the phenomenon according to its methodological convictions for the opinion of the “scientific community”, providing it with quotes from the classics. Therefore, I urge you to clearly formulate your methodological principles.

The positions of humanitarian socionics, which I defend, in the short version are reduced to the following provisions:

Socionics is a humanitarian science

This means: 1) when trying to measure the characteristics of an object endowed with a psyche, we thereby act on it and substantially change its state, therefore the reproducibility of the experiment on which classical science is built is limited; 2) socionics has a pronounced humanitarian mission in society.

The psyche is a multi-level education

Subordination levels of the psyche, convenient for practical work, is as follows: type - subtype - behavior strategy - functional state. In other words, a type always manifests itself through one or another subtype, a subtype has a certain set of behavioral strategies, a behavior strategy is always implemented through current functional states. The more specific level we consider, the greater the degree of variability and dependence on the environment. The type depends on the environment to a minimum degree, and the functional state - to the maximum.

Focus on behavior

Defining a socionic type, we focus on what a person does, and not on what he says. When we examine the semantic component of verbal communication, we are aware of its arbitrary and manipulative nature. We are interested in it from the point of view of how it affects behavior.

The principle of diversity of models

Different models can be used in socionic research with the aim of achieving complete description. In each case, the researcher chooses the model that is more suitable for solving the task before him. Two large classes of models should be distinguished: position-ranking, on the one hand, and combinatorial-dichotomous, on the other. The elements that fill the positions of the model can be both functions (aspects) and polar features.

The principle of multi-factoriality

One or another property or feature of the socionic object's behavior is controlled by at least two functions (aspects) or polar features. For example, the trait of "masculinity" behavior is controlled, at a minimum, by signs of logic and extraversion .

Principle of interactivity

The behavior of a person or a group of people is formed in the interaction of internal factors with factors coming from external agents. The behavior of a person is also significantly influenced by factors of non-share origin - gender, age, profession, etc.

Principle of communicative space

Socionic object is always placed in one or another area of ​​the communicative space (field), the main lines of force of which are the communicative levels - physical, psychological, social, intellectual. Therefore, its manifestations in the transition from one communicative level to another will naturally change.

Principle of equal interdisciplinary openness

This principle is quite transparent. Openness to psychology, for example. You can make comparisons, analogies, etc. with transactional analysis, neuro-linguistic programming, any other concepts and methods of psychology. However, it would be wrong to say that the patterns discovered by them are particular manifestations of socionics. It would be equally wrong to assume that socionics is a simple consequence of some psychological developments.

Let us, for example, analyze from the point of view of the latter principle the methodology of Bukhvalov. Bukhvalov deduced socionic patterns as consequences of archetypical constructs, such as the initiation rite or Karpman's triangle. Delivers them as a higher logical level. This is wrong from the point of view of our school. It is very easy to imagine the initiation rite as a form of transition from the first quadra to the second, Karpman's triangle - as an auditing-order-dual triad. This means that Bukhvalov’s archetypical manipulations are at the same system level as the socionic models.

What is the methodological program of Bukhvalov? He himself has not yet clearly formulated it, or, if formulated, has not published it. While this is not, I concluded his methodology as deconstructive with a positivist superstructure . I repeat, this is just my assumption that I had after studying the positions on which his critical attacks against my school are based.

And in conclusion one remark regarding the behavior strategy of Bukhvalov. He chose a very comfortable "postmodern" position. He is not with socionics, but with socionics. He explains to them their own behavior from certain meta-positions. Calculation win-win. If socionics does not stand up to competition with other theories, he will declare: I warned you ... And if you survive, he will say: well done guys, they took my teachings into account. I propose to call this style of behavior Companion . This archetype will haunt us, socionics, always. When one gets tired of following a passing course, another will immediately be found. And again the familiar song of the plaintive will sound. It becomes boring, gentlemen.

Literature:

1. Bourdieu P . Structures, habitus, practice. // Modern social theory: Bourdieu, Giddens, Habermas. - Novosibirsk, Ed. Novosib. University, 1995.
2. P Noll . Aryan Christ. The secret life of Carl Jung. - M .: “Refl-beech”; K .: “Vakler”, 1998. - p. 416-418.
3. Talanov VL . (with the participation of D. Lytov.) Is the model inconsistent with the facts? So much the worse for the model. // Socionic newspaper. - 2003. - № 9 (12).
4. Yurevich AV, Tsapenko I. II . Myths about science. // Questions of philosophy. - 1996. - № 9.
5. Gulenko B. . Philosophical roots of socionics . // Socionics, mentology and personality psychology. - 1998. - № 1.
6. Gulenko B. . Man as a type system: the problem of diagnosing EGO and Persons . // Socionics, mentology and personality psychology. - 2000. - № 6.
7. Gulenko B. . About the sign "central / peripheral". - Report at the 20th International Conference "Socionics, Psychology and Management", September 19, 2004.