Psychology, Society, Culture

The work is aimed at the studying of the reflexive process of a personality dur­ing psychoanalysis, which has never been researched empirically basing on the material of a subject's narrations of their dreams. It was shown that during the psychoanalytical process the reflexive processes of a personality enhance, become more active and change qualitatively. As reflection develops, the subjects start to think reflexively about their dreams, which leads to qualitative and quantita­tive change of intrapsychic images. The extracommunicative direction of dreams during psychoanalysis is replaced by the intrapsychic one, and the content of the reflexive processes changes qualitatively. The amount of ascertaining statements decrease, more frequent is detailed description of inner feelings and emotions of the subject.

Basing on the theoretical analysis and personal longstanding research, the author offers general characteristics of narcissism, delineates the relations between the disturbances of identity structure, regulatory mechanisms, cognitive styles and modes of interpersonal cognition, which allows predicting a wide range of psychic and behavioral disorders. It is shown that the phenomenon of narcissism has a bio-psycho-social causation, and that the contemporary technological glut as well as the expansion of consumerist values give new stimuli for the development of narcissistic and perfectionist personality trends.

The article deals with the research into social notions of such integral psychic phe­nomena as consciousness and the unconscious.The concept of social notions, pro­posed by S. Moscovici in 1961, was used. This research was carried out in several stages. Firstly, scientific definitions of consciousness and the unconscious were analyzed. Secondly, dictionaries of the Russian language were studied. Then an empirical study of social notions of consciousness and the unconscious was con­ducted. As many as 240 students of Perm State University took part in the study as subjects. The core-periphery structure of scientific and social representations of consciousness and the unconscious that is typical of modern Russian culture and common to such of its carriers as active researchers in psychology and stu­dents was reconstructed. Finally, notions of consciousness were compared to the notions of the unconscious. Studying the notions of psychic phenomena makes it possible to reconstruct the idea of the psychic that is typical of non-professionals. The process of constructing social notions can be explained by the"dynamic mod­el" proposed in the study by S. Moscovici and M. Hewstone (1984).

The author analyzes in brief the historical development of psychiatry, psychology and psychotherapy in Soviet Union and pots-Soviet Russia. He expresses his view on modern state of affairs between state and private practice and gives a detailed account of the formation of modern Russian psychoanalytic community and its entry into the international community.

Like other terms of social analysis, such as "modernity,""postmodern ity,""democ-racy"and "globalization,"the term "psychological society',signals a contribution to debate about the direction cultural, social, economic and political life is taking. The most tangible manifestation of psychological society is the sheer rise in numbers of people calling themselves psychologists and having psychology as an occupa­tion. The second characteristic of psychological society concerns the emphasis on "the self"as an individual psychological subjectivity, conferring identity, and locus of agency. In a psychological society, people, including, of course, psychologists themselves, acquire a psychological subjectivity, a way of representing themselves to themselves and to others, as having a psychological identity. There is a sense in which, in psychological society, each person becomes her or his own psychologist. Finally, psychological society is a society in which the circle representing human nature in psychological terms and the formation of people as psychological subjects becomes a major feature of social structure. Since such a society developed in the twentieth century in many western countries, it is natural to ask whether at least elements of such a society are now coming into existence in Russia.

The author demonstrates that the bulk of futurological forecasts do not come true as well as predictions contained in scientific fiction. In his view the systematic mistakes of such forecasts are due not to the shortcomings of predictions, but to the fact that the development of civilization is unfolding in irrational direction. It is connected with the substitution of "paradigm of development" by the "paradigm of entertainment" - the distinguishing manifested process which has psychological roots. The author states that underestimation of the changes in human psychology is still alive and well in futurological forecasts what diminishes their exactness.

Throughout human history, in-group solidarity has been achieved at the price of confrontation with out-group individuals ("them vs. us" mental scheme); this has been guaranteed by religious or quasi-religious ideologies. However, in compli­ance with some basic evolutionary patterns, the traditional mechanism of social aggression-regulation is actually becoming counter-productive and threatens to destroy planetary civilization during the next decades. The author argues that the perspectives of global viability essentially depend on whether or not the human mind develops new mechanisms of strategic meaning-construction and solidarity regardless of large-group (confessional, national or class) mythologies.