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3
УДК 374
Jurayeva I.
Elementary class teacher of 22 schools in Bukhara district
Uzbekistan, Bukhara PHILOSOPHICAL, PSYCHOLOGICAL BASES OF SELF-CONSCIOUSNESS OF PUPILS OF THE INITIAL CLASSES
Annotation: This article discusses the philosophical, psychological foundations of self-consciousness ofprimary school students.
Keywords: self-consciousness, method, methodology, pupils, primary class, personality
However great the significance of the problem of personality in psychology, the personality as a whole can in no way be included in this science. Such a psychology of personality is illegal. Some forms of self-awareness and their dynamics can be found in the course of the development of any culture. For example, in Homer's Greek, the concept of "self" as something internal is still missing. Although Heraclitus is already talking about "searching for oneself' and "knowing oneself". The sophist Zhora has seen the expressions "betray oneself," "cause maliciously to oneself." Antiphon talks about the need to "rule by oneself" and "to overcome oneself," considering the strength of will to be a sufficient promise of an objective affair towards one's neighbor. Socratic philosophy more closely relies on internal conversation. Among the reflexive formulas consumed by Plato, there are both "self-knowledge", and "inner contentment" and "self-determination". Descartes is not interested in the exact, personal "I", but in the subject of knowledge as they say. Descartes bluntly equates the knowing "I" to the soul. He expresses the opinion that the soul, as a result of its own immateriality, is the most simply knowable than the body. And Locke himself admits that the reflexive thoughts themselves are derived from life skills: only after reaching old age and accumulating knowledge about the outside world, people begin to think solidly about what is being done inside them. In Fichte, the "I" appears as a multi -purpose subject of work, which not only recognizes, but also creates from itself the whole world around us, negatively characterized as "not-I" Hegel rejects the Fichtean definition of the "I" as primary personally to this reality. The concept of "all-powerful" I ". In addition to all this, it does not take into account, the actual "I" itself is a living, active individual, and his life consists in creating his own peculiarity both for himself and for others, in order to express and show himself. He gives meaning to the "bodily beginning."In domestic psychology, self-awareness is understood as the process of man's knowledge of himself, as a result of which an image of himself repeats the form of a subject of actions and experiences and an emotional-value relationship is formed.Among the various scientific and educational literature there are a lot of works in which self-awareness is considered as the guiding part of a person. At the same time, it is often emphasized to everyone, in fact, the level of development of a person is proportional to the level of development of self-consciousness. Being a regulator of behavior, self-awareness affects the next development of the personality.
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Proceeding from the correct understanding of the nature and essence of self-consciousness of a person, domestic psychologists clarified the issue of developing a baby's self-consciousness. In contrast to psychologists - idealists, who adhere to the view of the innateness of self-consciousness, our psychologists declare not inherent self-consciousness, but only prerequisites for its development.Significant, characterizing, the main for a member of society, in general, are not biological, and social patterns of its formation. The task of psychology is to teach the nervous system, the understanding and self-consciousness of the person, although the essence of the matter lies in the fact that it examines them directly as the nervous system and the understanding of "real living individuals" in their real conditionality.Although when a person is irreducible to her consciousness and self-consciousness, she is impracticable in their absence. Man is considered a person only because he distinguishes himself from nature, and his attitude to nature and to other people is given to him as an attitude, that is, since he has an understanding. The development process of a human person has in its composition because the composing of his consciousness and self-consciousness is obligatory components: this is the process of becoming a responsible person. In the event that any interpretation of a consciousness outside of a person, perhaps, exclusively idealistic, then any interpretation of a person that does not include its consciousness and self-consciousness, perhaps, exclusively mechanistic. In the absence of consciousness and self-consciousness there is no person. A person as a responsible subject understands not only the environment, because he himself is in personal relationships with others. If it is impossible to reduce the person to its self-consciousness, to the "I", then it is impossible to tear one from the other. As a result of this, the last final question that arises before us in the sense of a psychological study of the individual is that this question about its self-consciousness, about a person as "I", which consciously appropriates everything as a person, as a person, considers everything that comes from him deeds and actions and, in principle, assumes responsibility for their duty in the form of their creator and creator. The problem of emotional research of the person is not limited to this.
The agreement of the organism and the self-sufficiency of its organic life are considered the first material message of the unity of the person, although this is only a prerequisite. And according to this, the simple mental states of aggregate organic sensitivity associated with organic functions are considered to be undoubtedly the message of unity of self-consciousness, because the hospital demonstrated simple, gross violations of the unity of consciousness, in pathological variants of the so-called bifurcation or disintegration of the person (depersonalization) happen, combined with impaired organic sensitivity. Although this reflection of the unity of organic life in the aggregate organic sensitivity is considered only the promise for the formation of self-consciousness, and not its source. The informant of self-consciousness does not have to be found in the "relations of the organism with itself", expressed in reflex acts, which serve to adjust its functions. The real informant and the motive forces of the formation of
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self-consciousness must be sought out in the increasing real self-sufficiency of the individual, expressed in a change in his relationships with others. A person is considered only a person who is explicitly related to those around him, consciously establishes his own attitude in this way, in fact, it is revealed in all its creation. The real person, by the certainty of his own business, compels the key phenomena of life to self-determine others. The person in whom the persona feels is rarely treated indifferently, likewise, as he himself has no relation indifferently to others; him At the same time with this, Rubinstein will put into practice the methodological concretization of the philosophical concept of the subject: he reveals the very subject who performs and in which the relationship of consciousness and work, studied for the beginning by psychology, is realized. Such a subject is considered a person.
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