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116ФИЛОСОФСКИЕ НАУКИ
THE PROBLEM OF HUMAN PSYCHOLOGICAL CRISES IN THE VIEWS OF EMIL DURKHEIM Khaytmetov R.K1, Madalimov TA.2, Akhatov L.К.3
1Khaytmetov Raimberdi Kudratulloevich - Teacher; 2Madalimov Timur Abduvalievich - Teacher;
3Akhatov Lutfillo Karamatilloevich - Senior Teacher, DEPARTMENT OF SOCIAL SCIENCES, FACULTY OF HISTORY AND LANGUAGE, CHIRCHIK PEDAGOGICAL INSTITUTE, CHIRCHIK, REPUBLIC OF UZBEKISTAN
Abstract: this article discusses the socio-psychological views of the famous French philosopher, sociologist, psychologist and theologian scientist Emile Durkheim, who has his own unusual views. At the same time, theories in his work were analytically researched. In particular, the author's views on suicide, his views on his origin, and statistics on his time are given. It was revealed when and under what circumstances suicidal types are associated with a social crisis. Durkheim's views on the shortcomings of capitalist society, changes in the human psyche, and fundamental differences between modern and ancient society are also examined.
This article also makes an analogy between the socio-psychological problems of the Durkheim era and the socio-psychological problems of our time. Each of the three types of suicides, namely altruism, selfishness, anomie, is considered separately. The causes and consequences of each type of mental crisis are examined systematically. In addition, four categories of patients with a diagnosis of mental illness, namely: 1. Maniac suicide, 2. Melancholy suicide, 3. Obsessive suicide and 4. Involuntary suicide, are partially considered. The relations between society and human were analyzed on the basis of the law of unity and struggle of opposites of dialectics.
Keywords: sociology, psychology, suicide, altruism, ego, anomie, individualism, atheism, melancholy, capitalism.
Introduction
Humanity, which is experiencing the process of globalization today, is able to solve many problems together. However, the phenomenon of globalization is causing some problems. In the words of the modern Russian philosopher Sergei Ivanovich Dudnik, "the twentieth century began with a strong sense of crisis, and it ended with that feeling" [1, p. 132]. Indeed, in the last century, humanity has seen two world wars, as well as several natural disasters. The beginning of this century continues in the same system. The coronavirus pandemic, which is shaking the whole of humanity today, is also a consequence of globalization. The most obvious of these is the weakening of national values, traditions and similar factors that maintain the unity of society and the peace of mind of the people. Today, there is no specialization that is not globalized. The globalization of all industries has significantly increased the pace of their development compared to the previous period. But unfortunately, some societies were not spiritually ready for this process. That is, they are not able to keep up with the innovations being created in some areas, which in turn leads to the following consequences:
First of all: an expert should spend most of the day working on himself in order not to be left out of the discoveries in his field. Otherwise, he will not be able to compete and will be unemployed. As a result, people have little time to communicate with each other, to spend more time with their family. This leads to alienation.
Second of all: Innovations in all areas are automatically leading to an expansion of human needs. It is almost impossible to make all these needs.
Thirdly, Freedom-is violation of the norm. In today's globalized society, people demand more freedom than they need. This freedom has reached such a level that even now they are trying to liberalize not only the laws of society, but also the laws of nature. Same-sex marriages are one of them. As a result of the above and other factors, a human becomes depressed. This is leading to an increase in the number of horrific incidents such as suicide in the world.
Materials and methods
The phenomenon of suicide has been known to mankind since ancient times. For example, Ancient Greece, which gave freedom to all spheres, even forbade its citizens the right to commit suicide. Only those sentenced to death had such a right.1 In other cases without the permission of the state (areopagus), if a citizen commits suicide, he is severely punished by the state after his death. That is, their bodies were dismembered and buried in various places. If the state allowed it, that is, if it discussed and responded positively, the citizen could commit suicide. But the laws of Justinian (sixth-century Byzantine emperor) condemned unjustified suicide. He who does not spare himself does not spare anyone else. It is also not permissible to bury a man who hanged himself, for he did so of his own free will, not because of the hardships of life. In this case, the crime of suicide is equated with the crime of a soldier escaping the army. In the slave society, in the slave trade, if a slave commits suicide within six months of being bought, he returns the money of the person he sold. In the words of the Russian writer Grigory Shalvovich Chkhartishvili, "The historical trend is that with the emergence and development of classes and states, society has become increasingly rigid in suicide. This is understandable - the interests of the state increasingly demanded the restriction of personal freedom [3, p. 86].
In the Middle Ages, suicide was not only a crime but also a sin in christianity. Their funerals were not performed according to Christian faith. In short, the owner of the suicide was considered the devil's agent. But in the orient the situation was slightly different. The altruistic type of suicide was highly developed, especially in Indian and Japanese societies. They saw this situation as a symbol of heroism, courage, bravery, loyalty. For example, the "sati" custom in India, the suicide of a widow, and the suicidal habits of the Japanese samurai, such as "harakiri" and "seppuku." At the same time, according to Buddhist belief, the phenomenon of suicide is decided according to the will of the free individual. That is, suicide is not forbidden. But in Islam the situation is completely different. According to Islam, a human's soul does not belong to him. It is seen as a gift from God. So who gives life takes it. Mankind has no right to commit suicide. It is accepted as one of the greatest sins. The medieval view of suicide changed by the time of humanism period. By this time, humanity began to look at human and his life as a value. This situation led in the 18th century to affirm the right to life as a law, as one of the natural rights of man. Although the bodies of those who committed suicide were no longer publicly humiliated, the suicide was still not well received. Even in 1881, the New York State Legislature passed a law that would have sentenced the suicidal man to 20 years in prison if he survived. Modern societies also view suicide as an evil. Although this situation is not justified from a secular or religious point of view, the number of suicides is increasing year by year. To prove our point, we can cite the statistics of Russian experts:" It should be noted that among men, from 1956 to 2005, the number of suicides among men doubled (from 296.3 to 598.8 per 1 million population), and the death rate from other poisonings increased 3.5 times (78 per 1 million). , 4 to 270.4) population)" In addition, during the same period, the suicide rate among women increased by 24.6% (from 75.2 to 93.7 per 1 million population) ... " [3, p.47-54.]. In this regard, this topic has attracted many scienties. In particular, a brief
1 For example, the great ancient philosopher Socrates and the famous Roman philosopher Seneca exercised this right.
look at the work of one of the most famous, the French philosopher and sociologist Emile Durkheim1, is the main goal of our work today.
Discussion and results
Emile Durkheim (1858-1917), a French thinker who lived in the 19th and 20th centuries and was one of the most distinctive figures in the history of sociology, put forward an interesting theory. According to him, the prosperity of an economically developed society, ie capitalism, leads to a crisis of some phenomena that have a fundamental place in social life. According to him, the prosperity of an economically developing society, ie capitalism, leads to a crisis of some phenomena that have a fundamental place in social life. Why can't capitalism make us happy, while making us rich? Why are suicides more common in economically well-off societies than in economically underdeveloped societies? He came to this conclusion with the help of his statistical research on "Suicide". In general, he asks a pertinent question in this work. "To what extent does sociology have the right to deal with suicide? If it's an individual phenomenon, shouldn't psychology deal with it? In fact, is suicide not related to human behavior, temperament, or events in one's personal life that have taken place before?" [4, p. 12, 13, 14, 21].
But in his view, it is a narrow approach to explain the issue on the basis of unrelated facts and to link its causes only to the individual. In fact, the issue should be studied as "sui generis", ie the sum of interconnected and long-term events. That is why the phenomenon of suicide is the object of sociology. According to it's, only the science of sociology can fully study the phenomenon of suicide and reveal its essence. According to Durkheim, various crises in society lead to an increase in suicides. At the same time, these crises have a wave effect. "One such wave will occur in Europe after the 1948 revolution. Such a wave can be seen in France in 1860, especially if it occurred in Germany after the events of 1866. It began to appear in England in 1868." [4, p. 13]. These years are a period of transition from one social system to another, as we know from history. Interestingly, the richer the society, the more it leads to a mental crisis. This fact still remains almost valid today. For example, according to his research, "As capitalism developed in France, so did the number of suicides. And since the UK is economically better than France, that number is even higher. In Denmark, which is ahead of the UK in terms of development, it is four times more. " Again in this work, the philosopher argues with the psychologists of his time that suicide can only occur in insane people. In general, according to him, there are three types of suicide: altruistic2, egoism3, anomie4. It is in this order that they have occurred in human history.
The altruistic type of suicide is when a person sacrifices himself for a belief, nation, state, class, society, or group. Here the life of an individual is sacrificed to improve the life of the whole, and now this phenomenon we call heroism. Because his life permeates the life of society. The individual disappears from me, leaving only the society and or the society or group he wants to be a victim of. In the Orient, this situation is well received. The reason is that Eastern society is more socialized than Western society. In other words, in the East, man is defined by characteristic, not character. For example, each work is evaluated based
1 Emile Durkheim was a philosopher and sociologist who lived in France from 1858-1917. He is one of the founders of the science of sociology. At the age of forty, he became a professor at the University of Sarbonna. It was certainly a great honor at the time. He is the author of several sociological studies. His greatest scientific works are "On the division of social labor", "Rules of the sociological method", "Suicide", "Early forms of religious life" and others. His views are based on the theory of Auguste Comte, the father of sociology
2 Alturism (French: Altuisme, Latin: Alter - other) is a moral principle as opposed to selfishness, which consists of serving others unselfishly, sacrificing their own self-interests for their own happiness.
3 Egoism (Lat. Ego- "I") is an action of a person towards himself. Contrary to altruism, a person with such a character can sacrifice whatever he or she wants for his or her own benefit.
4 Anomie (French: Anomie-lawlessness, disorder, etc.) is a concept that expresses the impact of changes in social norms and institutions on human behavior.
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on how useful it is to society. I don't really have to be a good professional, I just have to be considered good by society and so on. We can find many such examples in our daily lives. If a person does not commit suicide when the situation calls for it, it is usually not well received by society. For example, when a soldier does not want to take part in a war, it is like being severely punished by society. Because the interests of the individual cannot take precedence over the interests of the group. In such societies, the value, personality and interests of the individual are not sufficiently taken into account. In a word, altruistic suicide is in a sense mandatory. The reason is that it is recognized as a value in a sense for that society. nobody has the right to violate the value. According to Hindu custom, if the husband dies, the wife must also leave the world together. That is, his wife was burned at the stake with her husband, even though she was still alive. If a woman does not agree to such an altruistic suicide, she is lowered into the lowest caste. That is why such cases are almost non-existent. They took it as a normal situation and did it wholeheartedly. This can be compared to the following rule of climbers: if one of the climbers gets stuck on a rock, only the climber who is hanging can cut the rope. The partner standing on top of or holding him has no right to do so. This decision can be made by the climber in order not to sacrifice others for his own benefit.It should be noted that in such societies it is also easier to kill another. The reason is that if a person can commit suicide, he is not afraid of death, and he can easily commit suicide for the sake of society. In societies where altruistic suicide is recognized as a value, the psychological training of heroes, selfless soldiers, and the like is much easier than in other societies. The second category, the selfish suicide, is that in this person's mind he is giving more to society as a person than society is giving him. It is this depression that can lead to the tragic end of his life. That is, if he puts an end to his life, he will have done good to himself and others. He thinks that what he does not like now, he should not like anyone else. If society cannot give him anything as an individual, then he, too, as a part of society, cannot give anything to others. These and other similar fantasies may force him to commit selfish suicide. The most abstract and incomprehensible is the anomie of suicide. It is a suicide that often occurs after a person comes to the idea of having something that is beyond their real capabilities. In this case, the person falls into an absurd state, and living seems like an extra exercise for him. For example, it is safe to say that such psychology is dominant in modern people with the disease of "consumption". The reason is that, as Durkheim said, our needs are growing in parallel with economic development. But unfortunately not everyone is able to meet all their needs. In such cases, a person may become depressed. There is no point in living for him anymore. Such a state of falling into a whirlpool of excess desires can lead him to this type of suicide. Durkheim explores the suicides of insane people into the following four distinct types. That is, he says, suicidal people who commit suicide can commit suicide in four different situations:
Manic Suicide: This type of suicide is specific to patients suffering from hallucinations and delusions. Their motivation has to do with not being embarrassed, or with ideas coming from the mythical world. This situation can come unexpectedly and go away again if it fails. That is, if a suicidal person's behavior is lost and he survives, he may quickly forget about it and return to a normal lifestyle.
II. Melancholic Suicide: This type of suicide occurs in people with depression and deep grief. In this case, man is not in himself and cannot enter into conscious contact with the outside world. No matter how hard you try to lift his spirits, it's useless anyway. The reason is that he is now starting to see everything in black and white. But this, unlike the first round, is associated with house-dreams that do not leave the patient for a minute. The idea of suicide is repeatedly ingrained in the patient's mind and returns with stronger motivation each time it is repeated. The end of such situations often ends in tragedy. He cites the case of a 14-year-old girl as an example. The girl was born to completely healthy parents. When he turns 14, he is sent to the city to study, so that he suffers the pain of longing, and he is in a state of utter despair. But at first he thinks suicide is a crime and postpones its execution for a year. But a year later, the idea of committing suicide completely overwhelms him, and
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as a result, he makes several unsuccessful attempts. These types of people differ from other categories in that they can exercise their suicidal thoughts very calmly. They may even use deception to deceive others in order to achieve their goals. According to the author, these patients fall into two categories. That is, it occurs rapidly in some and may be chronic in some patients. This often depends on the nature of the patient. These types of people differ from other categories in that they can exercise their suicidal thoughts very calmly. They may even use deception to deceive others in order to achieve their goals. According to the author, these patients fall into two categories. That is, it occurs rapidly in some and may be chronic in some patients. This often depends on the nature of the patient. "I work for a trading company. I really like my job. But every time they approach me, I feel a kind of emptiness. Man this gap does not leave me for a moment and overwhelms me with thoughts of suicide. For a year I lived like that. At first it seemed like abstract thoughts. I didn't care. Now that I have two, he has completely destroyed me. But at the same time I have no reason to commit suicide. Because I am healthy, everything in my life is in place. On the contrary, there were no such cases in our family. At no time in my life have I been in a state of stress and or depression. I have everything I need to live a normal life and play. But the patient decides to put an end to it all and tries to commit suicide. But the seat ends in failure, so he calmly returns to his former healthy life. If the patient does this once and his efforts fail, he may recover temporarily or completely. "[4, p. 21]
IV. Involuntary suicide. In this round, the patient suddenly commits suicide. This is exactly the difference between this species and the third species. In this case, the patient does not plan to commit suicide for months or years. The decision to commit suicide is invincibly strong, and the patient has no choice but to perform it. The disease seeks a cause, even if it makes no sense to commit suicide in the species named above, and the cause is certainly found. In this round, the patient becomes so weak that he does not need a reason. It happens again so fast that even the patient himself does not have time to fully comprehend what is happening. Inquiries into their positions, which ended in failure, show that they did not even know why they did so, or that they had never been bothered by such an idea before. If the disease comes in a weaker form, they can sense the impending danger and prevent it. In short, not all suicides are related to insane people, Durkheim said. Such an idea can happen to normal people as well. Such a phenomenon can occur only in mentally and mentally ill people, and it is a mistake to look for the causes of this phenomenon in events that are not far from its occurrence. Durkheim studies society gradually into two periods, the period of mechanical solidarity and the period of organic solidarity. The period of mechanical solidarity covers the period from antiquity to capitalism, in which each individual was a product of society and lived entirely according to its rules. The period of organic solidarity was the period of capitalism, in which the individual began to be seen as a separate system or a separate phenomenon from society [5, p.54-55] and as a result faced the following five problems.
First of all: INDIVIDUALISM is associated with the crisis of these values, when the ancients lived happily without any spiritual rebellions, unconditionally following the rules and social hierarchy created by their forefathers. Now, with regard to capitalism, they have to decide their own values, beliefs, and position in society. (Today, in the 21st century, they are even choosing their own sex). If he is lucky, it is good, but if he is not lucky, he admits his guilt and fails to forgive himself, which ends in unhappiness. The forefathers, on the other hand, had no reason to err, for all seemed to have been correctly determined by the forefathers. According to Thomas Gobbs and Russo, the goals of society and the individual are not only incompatible, but even contradictory. As a result of this conflict, the individual has to hide his "ego" in order not to fall victim. Only then can they come to an agreement and live according to the contract. [6, p. 67]
Second of all: "EXCESSIVE HOPE" people can no longer control their needs, and various advertisements are helping them. In a word, people are now suffering from the
disease of consumption. Their unhappiness lies in the fact that the limits of their desires have widened.
Thirdly, "EXTREME FREEDOM" means that capitalism does not recognize the general obligations assumed by the previous society, such as marriage, child rearing, etc., and everyone fulfills these obligations in a way that is convenient for him. Depending on what society the previous people were born into, society was able to impose restrictions on itself based on pre-existing actions. By now, however, they, the individuals, have begun to violate these restrictions. Now the demands of the society in which they live have begun to weigh on people. As a result, they gained more freedom than they needed.
Fourth: ATHEISM capitalist societies are largely secular. In the previous society, religion played an important role. He would unite people, calm them down, and find a number of reasons to feel happy. In a word, he could find meaning in their lives. "It is a characteristic of any religion that there are recurring religious rites and ceremonies in which a group of people believe in them, and that these ceremonies give rise to and strengthen group co-operation." [7, p. 600] But capitalism could not find an equivalent instead of denying it. "He tried to put science as the equivalent of religion, but it didn't work. Science could not attract the masses. That is, from Durkheim's point of view, religion and idea are synonymous. Both serve to unite people".
Fifth: "The weakness of nation and family institutions" Nowadays, neither nation nor family is of value to people. They call such feelings a chain that stifles freedom. Modern man does not recognize a structural element of any system that is more perfect than himself. That is why the heroes of the nation are declining. The end of this is unhappiness. Conclusion
In short, Durkheim's works have not lost their significance. The reason is that the problems of his time listed above have not yet been resolved. Because society develops on the basis of laws that are a mystery to us. Each person has his or her own place in it. And the role of society in finding one's place in life is very big. Therefore, we, as human beings and as an element of society, must fulfill our responsibilities in a timely manner. Otherwise, you are bound to face one of the above problems by being alienated from society. The solidarity of the members of the society can prevent the above-mentioned vices. The traditions, beliefs, values and institution of the family of each nation play an important role in this. In Eastern countries, especially in Uzbekistan, this issue is given national attention. A good example of this is the establishment of the Ministry of Neighborhood and Family Affairs in February this year. This ministry focuses its activities on preventing the socio-psychological crises caused by the above defects. The function of religion should also be emphasized here. Experts say that in societies of faith, the incidence of suicide is much lower than in atheist societies. The psychological function of religion manifests itself in such situations. We adults must not forget that we are responsible for ensuring that such defects do not increase in the next generation.
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