Why takeoffs and landings are the most dangerous. Specialists of the state airline "Rossiya": flight safety largely depends on the passengers themselves. What is a black box

The psyche as reflecting and generating reality.

P.'s understanding as a reflection makes it possible to overcome the false statement of the problem of the correlation between the psychological and the physiological, which leads either to the separation of P. from the work of the brain, or to the reduction of mental phenomena to physiological ones, or, finally, to a simple statement of the parallelism of their course. Disclosure of psychic reflection as generated by the activity, carrying out the interaction of a material subject with objective reality, excludes the view of psychic phenomena as purely spiritual, isolated from bodily brain processes, because these processes realize the activity in which the reflected reality passes into a psychic reflection. However, the characteristics of the subject's activity cannot be directly derived from the physiological processes that implement it, since it is determined by the properties and relations of the objective world, to which it is subject, and to which, accordingly, the psychic reflection arising in the brain of the subject is also subject.

Thus, although mental phenomena exist only as a result of the work of the brain and in this sense represent its function, they cannot be reduced to physiological phenomena or derived from them; they form a special quality that manifests itself only in the system of relations of the subject's activity.

· 1. The brain is like a mirror (it fully reflects what exists in the real world)

2 . The brain reflects what exists at the tips of our senses (isolation position)

Reality is fair part one position and part two

The psyche at the moment of reflection shows its activity.

The reflection product partly depends on St-in reality and on the state of the psyche

Psycho. revealed. - these are special qualities of phenomena that occur at the border of the contact of chal. with reality

If we want to consider whether animals (not humans) have a mind, we need to first ask if they have a mind in some respects the same as ours, since at the moment this is the only mind that we have anything to say about. we know. (Whatever the psyche is, it is assumed to be something like our psyche; otherwise we would not call it the psyche.) Therefore, our psyche, the only one known to us from the very beginning, serves as the model from which we must start. . Without this agreement, we will simply fool ourselves and talk all sorts of nonsense without realizing it.

Membership in a class of beings with a psyche provides an extremely important guarantee: it guarantees a certain moral status. Only the carriers of the psyche can worry about something; only the carriers of the psyche can care what is happening.

It doesn't take any special reasoning for most people to agree that a being with a psyche has interests that matter. This is why, on the moral plane, people are so concerned with the question of who has the psyche: any proposed adjustment of the boundaries of the class of psychic bearers is of great ethical importance.

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Psyche(from the Greek psychikos - mental) - a form of active display by the subject of objective reality, arising in the process of interaction of highly organized living beings with the outside world and performing a regulatory function in their behavior and activities.

The structure of the human psyche

The human psyche is a very complex system consisting of separate subsystems, its elements are hierarchically organized and very changeable. The main property of the psyche is its consistency, integrity and indivisibility.

The psyche as a system has a certain organization. It distinguishes mental processes, mental properties and mental states.

mental processes- these are processes that occur in the human head and are reflected in dynamically changing mental phenomena. They are divided into cognitive, regulatory and communicative processes.

Cognitive mental processes provide a reflection of the world and the transformation of information. They include sensory-perceptual processes ( and ), memory processes and , the thinking process.

Processes of mental regulation provide direction, intensity and temporal organization of behavior. These include the processes of motivation, goal-setting, decision-making, control processes, emotional and volitional processes.

The process that connects the cognitive and psycho-regulatory spheres of the psyche is attention, which ensures the selectivity of reflection, memorization and processing of information.

Communication processes provide communication between people, expression and understanding of thoughts and feelings. They are presented in speech and non-verbal communication - the transfer of information using facial expressions, postures, gestures, gaze, intonation, volume and pitch of voice, distance of communication, etc.

Mental properties- individual psychological characteristics that determine the constant ways of human interaction with the world.

Like any system, the human psyche has mental properties that have an individual measure of severity. These properties are relatively unchanged over time, although they can change in the course of life under the influence of external influences, experience of activity and biological factors.

Mental properties include temperament, character, personality abilities.

- an internal integral characteristic of the individual psyche, relatively unchanged over time. The following main characteristics of mental states are distinguished:

• emotional (anxiety, joy, sadness, etc.);
• activation (activity, passivity);
• tonic (vigor, depression);
• temporary (state duration).

All forms of mental phenomena are interconnected and pass one into another. For example, such a complex mental process as thinking, depending on the object and conditions, can cause a state of fatigue and passivity or excitement and activity. If a person in the process of his activity (for example, a student) has to systematically study new material and solve problems, then various mental states associated with the process of thinking are generalized and become a stable mental property of his personality, expressed in thinking abilities. A person with developed thinking can mobilize attention, activate memory, and overcome fatigue.

In all forms of mental phenomena, the mind, feelings and will of a person, together with his needs, act in an inseparable unity. Even in such a relatively simple mental process as sensation, there can be awareness and evaluation of an object that affects the corresponding organ, an experience caused by irritation, and regulation of practical actions. Even more obvious is the unity of the human psyche in more complex forms of its manifestation.

Mental processes, states and properties form the main conceptual "framework" on which the building of modern psychology is built.

Far from all the processes occurring in the human psyche are realized by him, in addition to consciousness, a person also has an unconscious. In the structure of the human psyche with point of view of awareness of mental phenomena distinguish the unconscious, subconscious, preconscious, consciousness and superconsciousness (Fig. 1).

The initial level of the psyche is . The unconscious is represented in the form of the individual unconscious and the collective unconscious. Individual unconscious connected mainly with instincts, which include the instincts of self-preservation, reproduction, territorial, etc. Concept collective unconscious was developed in the 30s and 40s. 20th century Swiss psychologist K.G. Jung, who in his work “The Structure of the Soul” and in a number of others argued that in the depths of the human soul lives the memory of the history of the entire human race, that in a person, in addition to personal properties inherited from parents, the properties of his distant ancestors also live. The collective unconscious, in contrast to the individual (personal unconscious), is identical in all people and forms the universal basis of the mental life of each person, the deepest level of the psyche. Jung figuratively compares the collective unconscious with the sea, which is, as it were, the premise of every wave. So the collective unconscious is a prerequisite for each individual psyche. Between an individual and other people, processes of "psychic penetration" are constantly taking place.

Rice. 1. The structure of the human psyche

The collective unconscious expresses itself in archetypes - ancient psychic prototypes directly embodied in myths.

TO subconscious include those ideas, desires, aspirations that have left consciousness or were perceived by the psyche in the form of signals, but were not allowed into the sphere of consciousness.

Images of the subconscious can be actualized. For example, a person can completely involuntarily recall some of his sensations, feelings, thoughts, seemingly long forgotten.

preconscious represents an intermediate mental state between the unconscious and consciousness, existing in the form of a "stream of consciousness" - a spontaneous flow of thoughts, images and associations. The level of preconsciousness is also represented by emotions, which are characterized by great diversity.

As a component of the psyche, it includes such higher mental functions as representation, thinking, will, memory, and imagination.

TO superconsciousness include mental formations that a person is able to form in himself as a result of purposeful efforts. These superpowers of the psyche can manifest themselves, for example, in the conscious regulation of somatic states (walking on hot coals, slowing the heartbeat, etc.).

The allocation of levels in the structure of the psyche is associated with its complexity. The unconscious is a deeper level of the psyche compared to the subconscious, etc. In the psyche of a particular person, there are no rigid boundaries between different levels. The psyche functions as a whole.

Consciousness

Consciousness is the highest level of reflection by a person of reality, as a result of which knowledge and transformation of the surrounding world is achieved, if the psyche is considered from a materialistic position, and the actual human form of the mental principle of being, if the psyche is interpreted from an idealistic position.

In the history of psychology, the problem of consciousness is the most difficult and least developed.

Regardless of what worldview positions the researchers of consciousness adhered to, the so-called reflective ability, i.e. the readiness of consciousness to cognize other mental phenomena and itself. The presence of such an ability in a person is the basis for the existence and development of psychology, because without it mental phenomena would be closed to knowledge. Without reflection, a person could not have an idea that he has a psyche.

The psychological characteristics of consciousness include:

• feeling like a knowing subject;
• the ability to mentally represent the existing and imaginary reality;
• the ability to control and manage their own mental and behavioral states;
• the ability to perceive the surrounding reality in the form of images.

Consciousness is tight associated with volitional control on the part of a person of his own states of mind and behavior. Consciousness differs from the unconscious in that a person arbitrarily, i.e. with the help of an effort of will, consciously focuses his attention on a mental representation, some idea, memory, a certain flow of thoughts, is distracted from what is insignificant at the moment.

Consciousness associated with speech and without it in its higher forms does not exist. Awareness of something is possible only if it is verbally and conceptually meaningful, endowed with a certain meaning associated with human culture. Word-concepts contain indications of the general and distinctive properties of the class of objects reflected in the mind. Consciousness reflects not everything and not random, but only the main, main, essential characteristics of objects and phenomena, i.e. what is inherent in them and distinguishes them from other objects and phenomena that look like them.

The most important characteristic of consciousness is its communication ability, those. transferring to other people what this person is aware of using language and other sign systems.

Consciousness is structured and includes several layers. In the works of the leading Russian psychologist V.P. Zinchenko distinguished two levels of consciousness: existential and reflexive.

First starting level existential consciousness(consciousness for being), or existential, - includes:

• biodynamic properties of movements, experience of actions;
• sensual images.

At the existential level of consciousness, very complex tasks are solved, since for effective behavior it is necessary to actualize the image that is needed at the moment and the necessary program of movements. The mode of action must fit into the image of the world, which provides the existential layer of consciousness (Fig. 2).

Second level of consciousness reflective(consciousness for consciousness) - includes:

• meaning;
• meaning.

Meaning - the content of social consciousness assimilated by man.

Meaning - subjective understanding by a person of a situation, information and attitude towards them.

Meaning and meaning are interrelated: meaning indicates the meaning of an object or phenomenon for a person. There are processes of mutual transformation of meanings and meanings (comprehension of meanings and meaning of meanings).

Rice. 2. Structure of consciousness

Let's consider this scheme from the point of view of integrity of consciousness.

The world of object-practical activity correlates with the biodynamic fabric of movement and action of the existential level of consciousness.

The world of ideas, imaginations, cultural symbols and signs correlates with the sensual fabric of the existential layer of consciousness.

The world of ideas, concepts, worldly and scientific knowledge correlates with the meanings of the reflective level of consciousness.

The world of human values, experiences, emotions correlates with the meanings of the reflective level of consciousness.

Consciousness manifests itself and is present in all these worlds. It controls the most complex forms of behavior that require constant attention and conscious control from a person, and is included in the action when:

• unexpected, intellectually complex problems arise that do not have an obvious solution;
• it is required to overcome physical or psychological resistance in the way of the movement of a thought or a bodily organ;
• it is necessary to realize the conflict situation and find a way out of it;
• a person finds himself in a situation that contains a potential threat to him if immediate action is not taken.

Situations of this kind arise in front of people almost continuously, therefore consciousness as the highest level of mental regulation of behavior is constantly functioning.

In recent works, V.P. Zinchenko, along with other psychologists, recognizes the limitations of any model of consciousness in which its spiritual layer is not represented: “In my early works on the structure of consciousness, I developed a two-layer model. Now I am convinced of its insufficiency. The spiritual layer of consciousness in human life plays no less a role than the existential and reflective layers. The presence of a spiritual layer for psychologists is now becoming obvious. Moreover, the spiritual layer in the structure of the whole consciousness should play a leading role, animate And inspire existential and reflective layers. However, within the framework of a materialistically oriented psychology, there are no concepts for expressing the spiritual components of consciousness. In modern scientific psychology, in contrast to Christian psychology, there is still too little experience in discussing the problems of consciousness on the basis of a three-layer model, and considerable conceptual work is required in order to “fit” the spiritual layer into the structure of consciousness without contradictions.

Mental and spiritual in the human psyche

Great experience in understanding the spiritual layer of consciousness has been accumulated in Christian psychology, which explains the mental life of a person not only from the point of view of its functioning, but also from the point of view of the direction of a person's life path to higher spiritual values. The inner life of a person is described using the concepts of soul and spirit. The classic work that reveals the relationship between the mental and spiritual life of a person is the work of V.F. Voyno-Yasenetsky, archbishop and neurosurgeon. Modern psychologists point to the need for scientific psychology to master the basic ideas outlined by V.F. Voyno-Yasenetsky in the essay "Spirit, Soul and Body".

In this work, Voino-Yasenetsky notes that Christian psychology accepts the scientific presentation of mental activity as a colossally complex nervous activity, but does not consider it exhaustive.

The states and acts of consciousness in a person are determined not only by the influence of the external and internal environment, but also influence of higher spiritual reality - God.

According to V.F. Voino-Yasenetsky, states and acts of consciousness, such as thinking, will, feelings, passions, love and others, are caused by:

• organic sensations of our body;
• perceptions of the sense organs;
• perceptions from our transcendental (superexperienced) being;
• perceptions from the higher spiritual world;
• influences of our spirit.

Acts of consciousness are interrelated, thought is always accompanied by feeling, feeling and will are always accompanied by thought, acts of will are associated with thought and feeling, and so on. These states of consciousness are constantly changing, because the acts of consciousness are in constant motion. The volume of consciousness is determined by the variety and depth of acts and states of consciousness. The volume of consciousness is also constantly changing upward or, in the case of pathology, downward. The spiritual side always participates in acts and states of consciousness, defining and directing them. In turn, the spirit grows and changes from the activity of consciousness, from its individual acts and states.

The fullness of mental life is indicated in Christian psychology by the concept souls.

The soul is a complex of organic and sensual perceptions, thoughts, memory, emotions and volitional acts united by self-consciousness.

The activity of the soul involves the spirit, which has as its source the gifts of the Holy Spirit, which manifests itself in the highest properties of spirituality - religiosity, moral sense, philosophical and scientific thinking, subtle artistic and musical susceptibility.

The life of the spirit is inseparably and most intimately connected with the life of the body. The spiritual essence of a person is expressed in all his appearance. V.F. Voyno-Yasenetsky draws attention to the fact that not only the eyes are the mirror of the soul, but also all forms of the human body and its movements correspond to the soul, spirit. The spirit is rough and cruel, inherited, already in the process of embryogenesis directs the development of somatic elements and creates gross forms reflecting it. The pure spirit creates the corresponding bodily forms. The formative influence of the spirit creates the subtlest difference between somatically similar faces: although they are similar, one face looks vulgar, while the other looks thin and beautiful.

The spirit and soul of a person are inseparably connected during life into a single entity: the manifestation of the spirit is associated with all neuropsychic activity.

All our thoughts, feelings, volitional acts are imprinted in the spirit - everything that happens in our consciousness as a reflection of the external and internal world. Spiritual imprints are something different from the traces and imprints in nerve cells with which physiologists and psychologists explain memory.

In Christian psychology, the human spirit is regarded as a more important and powerful substratum of memory than the brain. For the manifestation of the spirit, there are no norms of time, no sequence and causal connection are needed, no reproduction of the events experienced in memory, which are necessary for the functions of the brain: “The spirit immediately embraces everything and instantly reproduces everything in integrity.” The spirit can work without consciousness being aware of its work: very complex intellectual operations pass by the consciousness, on the surface of which the finished result is given. A whole world of unknown ideas is contained within us.

The elements of a person's mental activity, his feelings and thought processes, inextricably linked with the activity of the brain, organic and sensory perceptions that make up the elements of self-perception and self-perception, are mortal. But those elements of self-consciousness that are connected with the life of the spirit are immortal. The spirit of man is free, the spirit breathes where it wants, and its lower sensual soul is subject to the laws of causality.

All mental properties and psychological qualities belong to a person and a group of people - attributes of these objects of nature and society. A person is studied as an individual, personality, individuality, subject by different sciences, as well as groups that characterize a certain community of people. In psychology, they are studied as subjects of cognition, communication, subject-practical activity and social interaction. All these concepts about the carriers of psychology and the psyche acquire the status of scientific categories. The main content features of the categories denoting the bearers of the human psyche and psychology are presented in Table. 4.3.

Table 43

Signs of a person

The concept of "man" is a category not only of psychological science. Nevertheless, for psychology, this category is one of the key ones, since it denotes the main carrier of the psyche.

In science, in relation to a person as an object of knowledge, there are two approaches: biological (objective) and psychological (subjective). Thus, a person can be considered within the framework of objective (bodily) and subjective (spiritual) properties, which are in complex relationships. This predetermines three aspects of the vision of the human problem and the concept of it.

The first aspect is related to material properties of a person. Here a person is considered as a clot of energy, as one of the forms of existence of matter, as a physical body and a biological being. Within the framework of psychological science, we are talking here about the constitutional features of a person, that is, about the features bodily organization of a person, and about how the biological properties of various body systems determine (determine) the mental activity of a person.

The second direction is related to ideal properties of a person , where a person is considered as a spiritual being with a special mental organization, psychology and soul. The properties of these phenomena are hidden behind the material form of the bodily organization of a person and therefore are inaccessible to direct knowledge. They are supposed to be the content of the inner world of a person and reveal themselves in various forms of outwardly expressed activity of a person.

The peculiarity of materiality is that it is tangible and material. This is something that can be picked up, something that can be touched by the senses. Ideality is outside of concrete sensory contact. It cannot be picked up and touched as a thing.

The third aspect of the problem, the most important and most difficult, involves the question of relationships material and ideal properties of a person. It is in their interconnection that the specificity of both is more definitely revealed. Moreover, all the ideal properties of a person remain an unknowable mystery without material forms of their expression. It turns out a paradox: the psyche is "nothing" without material forms of life, but, at the same time, it is "something", defined for the person himself as his soul.

Of the maxims known in science about man, the following are of primary interest to us: "man is a universal form of organizing life on Earth", "man is a component of nature", "man is a microcosm", "man is the measure of all things", "man is the reason of all consequences", "man is the transforming force of nature". These definitions integrate the meaning of the contradiction and interrelation of the object and subjective qualities of a person.

Man as a universal form of organization of life on Earth

The concept of "universal" emphasizes the ability of a person to adapt to various conditions of life on Earth. This saves his life and ensures further evolutionary development with access to space. In this sense, the adaptive and adaptive capabilities of a person are universal.

Adaptive capabilities a person is predetermined by his bodily organization. The structure of the body, the structure of its organs, the morphology of the human nervous system allow it to adapt to any natural conditions of life on Earth, which has been proven by the practice of human survival. Occupying one or another ecological niche, a person changed himself, so human races and adaptation types appeared, which are described in detail in physical anthropology. In this sense, man is the most perfect biological species on Earth among other animals, which has spread throughout the planet and is mastering the Cosmos. What made this possible?

Adaptive Capabilities of a person are connected with the spiritual potential of his psyche, which allows him to adjust the conditions of his existence to his interests through transformative activity. As a result, he can create an artificial environment that will protect him from dangerous natural influences. In this sense, the human psyche is the most effective tool for adapting a person to changing conditions of life, a tool for human interaction with nature and its transformation.

Here we are in close contact with the maxim about man as a transforming force of nature.

transformative activity associated with the cultivation of lands, forests, deserts, rivers, animals, with the development of subsoil, the construction of housing, economic and industrial facilities, with the creation of a new objective environment. This activity also changes the person himself, develops his abilities, forms a new content of life, which, in turn, affects his psychology. The consequences of this influence are both positive and negative. The positive results of transformative activity are obvious, the negative ones reveal themselves later, when their destructive effect affects the loss of health, mental disorders and early death.

All this gives reason to consider man as an element and component of nature. In the process of interaction with nature, a person acts not only as a subject of transformative activity, but also as an element organically built into nature, which, like nature, experiences the consequences of its own intervention in the biological environment.

Evidence of this is the current environmental crisis, which has led to a barbaric attitude towards nature. It is possible that the threat of ecological death will bring us back to understanding the unity of man with nature. This threat is experienced at the individual level as the loss of a strategic motive for life, which leads a single person to permissiveness or to apathy in behavior. If the will to live is preserved, then a person changes his position to respect for nature.

Another paradox of the materiality and spirituality of man is manifested in the ecological crisis. The essence of this paradox is that a person

one with nature as its element, and in this we are entirely dependent on it. But also as its internal component, it activates the development of nature in the direction of life or death.

The special subjective activity of man as a component of nature makes his entire environment dependent on him. In this sense, a person becomes cause of all effects. This means that the outcome of our public and private life is ultimately predetermined by each and every individual.

Therefore, each of us must take responsibility for the result of our life. You should consider yourself the main author of your own successes and failures, and not others. However, we blame others for our failures, and we attribute our successes only to ourselves. This behavior stems from the human need to be in inner harmony with oneself.

The circumstances of social life are never perfect and favorable in all respects, and we ourselves make a choice from what is offered to us in a particular situation, therefore it is not so much the circumstances that determine our fate as we ourselves. A series of individual actions draws the line of a person's life, his personal achievements and failures. A person does not always correctly foresee the end result of his act, so his expectations may not be justified.

The search for criteria for the correctness of an act leads us to the problem of moral behavior. This is a problem of the highest values ​​of human life. It is connected with the philosophical maxim that "man is the measure of all things." It directly points to a person as the greatest value. Nothing costs as much as a person. Therefore, each of your actions should be commensurate with the consequences of good and evil, not only for yourself, but also for others. If an act causes moral or material damage to another person, then such an act is regarded as immoral, despite the fact that it was done out of good intentions.

The moral antinomy of good and evil leads us to the conclusion that the essence of man as the highest value lies not so much in himself as an individual, but rather in his relationships with other people. This means that a person is always a partner of other people. Therefore, he is always in partner interdependence. Therefore, a person is forced to correlate his act with the people around him. In this sense, an individual act is always influenced by social attitudes and external circumstances that set the boundaries of a person's self-realization in socially recognized activity. These boundaries are predetermined by the need of our partners to realize the individual potential of the subjects of interaction in joint activities and life. It turns out that a person does not have absolute freedom of choice, although he can exercise it. This agonizing paradox lies at the heart of man's conflicts with himself and with other people. In the end, it is a choice between solitude and social interaction.

This could complete the basic definitions of man. But there is another formula for the essence of man, which has come down to us from ancient Greek philosophy. It is about defining a person as

microcosm. This metaphor contains the assumption that a person is identical with the Cosmos, which is arbitrarily interpreted in particular cases of life.

Of course, man is a cosmic being, of course, he is subject to the influence of cosmic processes, of course, he has absorbed all the properties of matter into his bodily and mental organization, of course, he embodies the whole world, being a unique transformation of all the properties of the big world, external to him. In this big world, a person himself is a special individualized microworld, which also lives according to psychological laws, often contrary to the laws of the macrocosm.

Man is a self-governing and relatively self-contained world, but at the same time a world open for constructive interaction with other worlds like him.

In the maxims discussed above, the integration of the objective and subjective qualities of a person was demonstrated. However, in general terms, the problem of the unity and opposition of object and subjective beginnings of a person is revealed in philosophical views on the relationship between soul and body, and in psychological science it is considered as psychophysical problem. First of all, this problem is connected with the opposite properties of the two principles. The body is limited in space and time, mortal; the soul is not limited in space and time, it is immortal. In psychology, this problem has two angles of consideration. The first perspective is methodological. In this context, the problem of determination (various aspects of the mutual influence of the soul and body, based on the priority of one or another phenomenon depending on the ideological position of the author), psychophysical unity or parallelism is touched upon. The second perspective is existential-psychological, considering the experience of a person's rejection of his bodily mortality and finding evidence of the immortality of the soul. In this aspect of considering the antinomy of soul and body, the assimilation of a general scientific problem takes place, all grounding in the psychology of a particular person, where the unity of mortality and immortality is the source of numerous paradoxes of human behavior. Obviously, the infinity of the human mind grants us spiritual immortality, but it can be realized by a person in different ways.

The first way to reproduce offspring is to raise children. Children are carriers of the spirit of their parents, since they are originally our spiritual projection. But the complete identification of their soul with the parent turns out to be impossible, so the older generation still has a feeling of dissatisfaction.

However, there are other forms of realization of our spiritual potential. Among them, the most common is professional activity related to art, science, pedagogy, religion, material and spiritual culture in general. Replenishment of spiritual culture occurs through various forms of folk art. Each person, to a greater or lesser extent, is the custodian of culture and a contributor to it of personal spiritual potential.

Based on the results of the activity, the value of a person is checked. Even if we are engaged not in purely spiritual, but in material creativity, the creation of material, consumer values, we invest ourselves in all this, with or without a soul. We are constantly projecting our evaluative attitude towards objects onto our attitude towards their creators. The entire subject area is an open book of human relations and the spiritual potential of peoples.

The paradoxical integrity of the soul and body, organism and psyche is manifested not only in the results and products of the subject-practical activity and phenomenology of a person, but also in the mutual determinism (conditionality) of the object and subject properties of the body-psychic organization of a person. It is known that the dynamics of mental activity as a whole depends on the physiological states of our body. This is confirmed by psychophysiological studies of mental activity. On the other hand, the successful treatment of diseases by means of psychotherapy allows us to speak about the psychological factors of a person's bodily health.

This mutual influence of the organism and the psyche affects the evolution and development of object and subject properties, signs and qualities in their conjugated unity. Thus, the appearance of a new organ in the body (for example, a hand) predisposes the appearance of touch, and the appearance of touch stimulates the transformation of the hand into an instrument of object-practical activity, which leads to the transformation of mental activity into psychological. Such transformations mark the path of human evolutionary development in phylogenesis as a species and in ontogenesis as an individual.