A philosophical view on the psychodynamic cognition of the subject’s psyche

the formation of humanity (the “Super-Id” substructure). When we single out separate parts of the psyche, we must understand that it is stipulated by scientific (cognitive) necessity. In the functional process, the psyche is unified, integral. We should take into account that the category of “power” has different effectiveness f or the “conscious” and the “unconscious”. Let's outline it figuratively: for the conscious - it is “forward, to pro-social accomplishments”, for the unconscious - “back, to complete the unfinished”. Common to the psyche, regardless of the features of the defense system, is the fact that it is subject to a single general mechanism: “from weaknesses to strength”. The defense “vertical” inevitably intersects with the horizontal, which outlines the predetermination of the archaic heritage of the humanity [16]. Such defenses includes the stimulation of “Super-It” (synonym for “Super-Id”). We present the “Model of the internal dynamics of the psyche”, Fig. 1 (hereafter “Model”), in which the “Super-Id” category (arrow 5), which we recently discovered, is presented for the first time.

Fig. 1. “Model of the internal dynamics of the psyche”

The forms and methods of basal defense can be very diverse, which explains absence of its categorization. “Vertical” defenses are characterized by the creativity of ways to mask the in-depth interests of the “Self, with the invariance of the subject's

situational and adaptive needs. Situational defense is partially observable, as well as it is possible that the subject will be partially aware of it. The basal, archaically set defense (horizontal) is inaccessible to direct observation as well as rational assimilation by the subject's consciousness, which explains its uncontrollability. Cognition of the basal defense of the psyche is always partial, depends on the nature of the empirical (visualized) material, which contributes to its objectification. The unconscious is energetically active, but inaccessible for direct observation. The “vertical” of situational defenses invariably intersects with the horizontal (archaic heritage), so the psyche is able to integrate the internal and external tasks of its defense activity. Empirically, we have grounds to assert that in case of situational (variable) defenses, invariance is inherent in the latent predetermination of the “interests” of the basic defenses. The latter are stimulated by an unconscious dominant motive that strives for realization. The specified characteristics of the defense system are not taken into account in the traditional academic approach. The fact that any act of activity of the subject's defense system is at the intersection of the “vertical” and the “horizontal” outlined by us also remains out of the attention of academic psychology. In the “Model”, the “vertical” is outlined by the effectiveness of “Super-Ego”, “Ego” and “Id”.

Understanding the connection between automated forms of psychological defense and the sphere of consciousness gives grounds to formulate an important thesis: cognition of the unconscious invariably refers to the system of mental defenses, in particular their basal forms, which preserve the tendency for activity.

The study of basal forms of defenses envisages understanding their functional relationships with situational defenses. Given the above, the organizational prerequisites of in-depth psychocorrection are aimed at weakening (leveling) of the situational defenses to allow actualization and objectification, of their basal forms in a person's behavior. The introduction of special principles for the organization of the interaction of the ASPC groups participants regulates their behavior, as well as optimizes the diagnostic-corrective process on emotional-sensual, non-evaluative levels. Absence of criticism of the subject, evaluations in “black and white” categories, advice, instructions, punishments, etc. are important for the functioning of the ASPC group. The respondent's attention is focused on emotional well-being in the “here and now” situation in the system “person-to-person”, “eye to eye”. Uncertainty of behavior in the ASPC group process activates defense mechanisms: substitution, transfer, identification, compensation, along with basal in-depth values. The transparency and objectivity of the programming of a person's behavior is increased by the use of symbolic-objective, metaphorical-archetypal tools (pictures, spatial models, stones, etc.) for self-representation. We've developed the method of psychoanalysis of a set of thematic (author's or selected reproductions of art works for self-representation), which is of particular significance. Psychoanalysis based on drawings material has proven itself as a successful method of individualizing selfcognition in ASPC groups [14]. The objective and contemplative material presents the multi-level self-representation based on the actualization of the psyche integrity: a drawing is selected unconsciously, while the psychologist's dialogue with the respondent helps to manage the in-depth cognition process. Due to the process of objectified self-presentation, the empirical material catalyzes the self-expression of a person and contributes to the efficiency of in-depth cognition. The specified aspects of the methodological justification of the use of visualized means of in-depth cognition in ASPC groups are so far ignored in academic psychology, which limits the cognition of the psyche only to the sphere of the conscious. The latter testifies to the relevance of our efforts in highlighting both theoretical and in-depth cognition of the psyche.

Psychodynamic theory and the corresponding practice are aimed at mentally healthy people, which explains the difference between the ASPC procedure and orthodox psychoanalysis (“free associations” in classic psychoanalysis, while in ASPC - “spontaneity of behavior” in the dialogue system “P ^ R”). The need for help in mentally healthy people is often not expressed, rather it is muted by the interest to preserve a “prosocial face”.

In order to successfully conduct the diagnostic and corrective process in the ASPC group, we must neutralize the subject's resistances, which implies the absence of reference points for “good" or “bad” The emotional sensitivity of the presenter to the person's resistances, which are connected with the preservation of the dignity of one's own “Self”, is important. S. Freud “got to know” the resistances of his patients, in the process of helping them, earlier than he called his method psychoanalysis. This is how he expressed himself in the early stages of the psychoanalysis development: “...in the process of therapy, the doctor has to overcome the resistances of the “patient”. Moreover, the stated problem activated S. Freud's professional interest and he abandoned the technique of suggestion and hypnosis, explaining that these techniques hide from the analyst “the resistances of the patient which he uses to protect his illness" [0, p. 550]. Given the above, S. Freud abandoned hypnosis, which led to the creation of psychoanalysis. The process of psychoanalysis convinces that the person's resistances like “kites” contribute to the protection of the existing deformations of the psyche, which must be softened and moved apart.

Given the lack of awareness of the in-depth determination of the psyche, a person is not able to adequately formulate a personal problem and the need for selfcognition. ASPC groups do not provide for the presentation (voicing) of the “own personal problem” by the respondent as a starting point for providing assistance. The beginning is the actualization of the spontaneity of the respondent's behavior under the conditions of its objectification by objective representatinos (drawing, toy, plasticine, etc.). The unifying factor of psychoanalysis in the psychodynamic approach is the behavior spontaneity and its interpretive analysis, aimed at revealing the logical longitudinal essence of spontaneous behavior, which contributes to the cognition of in-depth infantile determinants of behavior destructions. It is the “logical chain” that relies on the continuity of the semantic load of the subject's involuntary activity. S. Freud's psychoanalytic procedure differ s from the psychodynamic one: the first envisages the presence of a symptom, the second - detection of psychic dysfunctions via dialogue interaction. At the same time, both approaches have a common platform - establishing relationships between repeated, invariant characteristics of a person's spontaneous behavior. This makes it possible to determine the meaning of the logic of spontaneous behavior, which indicates the deep root cause of the subject's personal problem, the cognition of which expands selfawareness. The power of the self-preservation instinct, which is a catalyst for the subject to change the behavior, is also taken into account. We agree with S. Freud that cognition of the unconscious is impossible without the participation of consciousness.

Many years of experience in diagnostic and correctional practice made it possible to clearly delineate the investigated problem and the ways to solve it, which requires the leveling of psychological defenses that burden the consciousness with illusions and distortions of socio-perceptual reality.

The original view on the “problem of defenses” is presented by Wallerstein [3], he associates only the “experiential” sphere of the psyche (in our understanding - “situational forms of defenses”) with defenses, and describes the functional aspect of defenses in terms of manifestations of the unconscious. Wallerstein, emphasizes the importance of the functional aspect in the defense system, which is related to “extra - experiential developments”, and notes: “One can perceive only those meanings that are the result of the work of consciousness, but not this work as such” [3, p. 715]. Psychoanalysis, cognizing the “extra-experiential” sphere of the psyche, not only referred to the causes of individual manifestations, but also appealed to its subordination to the universal laws. The research view of Wallerstein's psychoanalysis seems invaluable to us in that revealing connections and interdependencies in the extra-experiential sphere, he claims that in-depth psychology can claim the status of a science only under such conditions. Besides the most important task for science is to cognize the “objective reality of the mental”, which is inherent in the unconscious and stipulates the subjectivism of the conscious. In this aspect, it is difficult to disagree with F. Bassin, who claims that “it is unacceptable to mix and equate these two research planes, which concern the conscious and the unconscious, its methods and logic” [3, p. 720]. Therefore, the problem arises to find a golden mean between the scientific rigor of classical research and focusing attention on the integrity of the psyche, which (in the process of cognition) requires spontaneity of behavior, which is inherent in our psychodynamic approach aimed at studying the functional features of the psyche. One of the ways to solve the mentioned problem is to determine the structural level of understanding the integrity of the psyche, which is presented by the “Model”, which is described in several works [12; 13; 15].

Psychodynamic theory and corresponding practice preserves the understanding of the structure of the psyche according to S. Freud (Id, Ego, Super-Ego) and complements it with linear interdependencies with their inherent contradictory tendencies (“horizontal”) and antagonism of structural relationships (“vertical”). The specified functional differences are characterized by the “antinomy” category. As we have already noted above, the understanding of its substructure “Super -It” or “Super- Id” plays a special role in understanding energy priorities in the integrity of the psyche. Therefore, the “Model” focuses on the cognition of the integral psyche in the unity and opposition of the conscious and the unconscious in their structural symmetry and asymmetry, isomorphism and homomorphism. It is important to note that no matter what parts of the psyche are singled out, the psyche functions as a whole, that is, in the union of all substructures. The content part of the question cannot be authoritative without taking into account the content relationships between the ontological unconscious and the unconscious in the form of the preconscious, which assimilates the traces of displacements.

In the in-depth cognition of the psyche, our research is aimed at the cognition of the individual path of a person's life, which is carried out at the level of latent synthesis subject to internal energy priorities. The immediacy of the subject's experience at an early age has signs of direct determinism, which is evidenced by the “purity” of the child's view of events. Let's recall the children's saying: “And the king is naked!” Over time, the person's reactions lose signs of naivety, directness and become dependent on prosocial expectations and requirements, assimilated by the process of intra-analytic processing of experience.

Therefore, traditional academic psychology, due to the lack of a suitable methodology for the cognition of the psyche in its integrity and the philosophy of understanding its natural psychic essence, defines the unconscious as “untouched” and “unknowable”. The situation is further complicated by the fact that traditionally artifactual conclusions on individual issues are extrapolated to the psyche in general, which includes the unconscious, which has functionally asymmetric differences from consciousness. Extrapolating the generalizations of academic psychology to the psyche as a whole neutralizes the consideration of the unconscious sphere. While only some aspects of the conscious (taking into account its autonomy from the unconscious) can be revealed according to the experiment laws, and the true essence of the psychic (in its internal relationships) remains outside the academic framework.

Not only the prospects for the development ofpsychology as a science, but also the formation of an adequate methodology that would combine theory and practice depend on the method of solving the problem of the cognition of the psyche as a whole. It is important to improve the toolkit of providing practical help to a person by solving their personal problems. The latter should occur in parallel with providing assistance to a person in resolving their internal contradictions, which are masked from consciousness by protective mechanisms that lead to the distortion of reality. Scientific attention to the problems of the genesis of the unconscious and its connections with the conscious can weaken the myth of the absolute autonomy and self-sufficiency of the conscious. The study of the unconscious always requires the involvement of the phenomenon of the conscious, but not vice versa, for academic psychology, which ignores the inseparability of the spheres of the “conscious” and the “unconscious”. The process of studying the unconscious in its immanence and functional latency overcomes barriers on the way to studying the energetically potent substructure of the psyche - the unconscious sphere. If scientific and academic research were limited to the possibilities of contemplation, then the nature of many aspects of the psyche would be incomprehensible, and this is where in-depth cognition is actualized.

The reasons for the delay in academic research are the inconsistency of the cognition tools with the universal nature of the mental (“conscious/unconscious”). With the asymmetry of the functioning of the specified spheres, they are integral, which ensures the integrity of the psyche. Taking into account the unconscious in the research process of the psyche from the very beginning presupposes the availability of scientific knowledge about its functional nature, as well as about the specifics of relations with the conscious. Academic psychology refers to the category of the “unconscious”, but only nominally and correlates it with the realm of psychiatry or clinical psychology. Most likely, this caused the fact that academicians do not look at the unconscious in its leading characteristics, the most important of which is the functional inseparability of two spheres of the psyche: “conscious/unconscious” - in the presence of their functional asymmetry.

The focus of psychology only on the “conscious” reminds of the pro - communist regime in its desire to put all people “under one roof” The problem of individualization of a person is specifically illustrated by the “moral code of the communism builder”. Of course, the pro-communist regime, which asserted the idea of the “master of everything on earth" was attractive, pleased the “Idealized Self”, and facilitated the synthesis of the exaltation of the “Self” with the feeling of being a “Superman”. In view of the current war, which brings suffering to millions of people (because of the imaginary “Greatness” of one person), the destructiveness of the above view becomes clear, as well as its inconsistency with the true essence of things. In particular, the nature of the mental, according to the psychodynamic theory developed by us, is reflected by the “Model of the internal dynamics of the psyche”. It outlines that the direction “toward power” (synonymous to “perfection”) is actualized by the peripheral defense system, which creates the prerequisites for the “pleasure principle” in the psyche, which is based on the illusory idealized image of “Self” It is important to remember that illusions cost a person dearly over time, just as the “bulk of grace” that illustrated the prospects of “communism” burst. That is why we focus on understanding the integrity of the psyche in the inseparability of the spheres of the “conscious” and the “unconscious” with their functional asymmetry, and the entire organization of the diagnostic and correctional process is subject to the “principle of reality”.

The latter exacerbates the importance of solving the problem of adequate cognition of the psyche in its conscious and unconscious manifestations. This is what explains our increased attention to S. Freud's experience, who was the first to pose the problem of adequate understanding and cognition of the psyche in accordance with its “conscious/unconscious” nature. It is not surprising that in the Soviet Union there was a period when S. Freud was banned and his works were destroyed.

The pro-communist regime brought to humanity the idea of a “master on earth”, combining it with repression, restriction of will and increased threat to human life, devaluation of human dignity and suppression of critical thinking. It is important to remember that S. Freud refused from suggestion, due to the conviction that hypnosis interferes with the true, adequate objectification of a person's behavior, due to the neutralization of a person's “resistances”. The psyche is much more complex than the conscious, so its cognition cannot be limited to the study of consciousness, which, according to S. Freud: “is not a master even in his own house”.

It is also important that S. Freud, when treating neurotics, noted: “I didn't find anything in a neurotic that a mentally healthy person doesn't have”, it's all about strengthening energy accents in synthesis with mechanisms of condensation, displacement, hints. This way he emphasized that the energy intensity of fixed cells in the human psyche is a prerequisite for neurosis. The orthodox psychoanalysis is based on the method of free expressions, which are based on the spontaneity of human behavior, which is stimulated by unconscious factors. Presence of the analyst in the process of Freudian therapy was eliminated as much as possible (“behind the couch”).

The founder of psychoanalysis focused on the activity of the patient's “free associations'", their dreams, slips of pen, slips of tongue, jokes. In other words, everything that every person is involved in one way or another and, at the same time, is derived from the foundations of their life (junk), which could be completely ignored. The influence of the analyst on the catalysis of the specified activity of the patient is minimized, because it is a side activity. This is how S. Freud laid a universal platform for the cognition of the psyche in its integrity: manifestations of the unconscious occur thanks to energetically potent factors that spontaneously “ask for the surface", which explains our appreciation of the spontaneity of behavior in the in-depth cognition of the psyche (according to the ASPC method developed by us). This approach harmonizes with the pro-humanist principles of mental cognition, which were first introduced by A. Maslow, K. Rogers, R. Assajoli, and others. It is these principles that unite our psychodynamic approach to the study of the psyche with a humanistic approach. At the same time, the author's approach consists in the fact that we took into account the archaic nature of the language of unconscious, understanding which requires non-verbal means of self-expression, which is what we practice in ASPC groups. The latter found its expression in the fact that we rely both on the language of the unconscious - figurative self-expression (visualized selfpresentation) and on the language of the conscious - verbum (word). Before the ASPC session, the respondent independently and spontaneously materializes their own psyche, most often through thematic psycho-drawings or reproductions of the works of art. They themselves determine the order (sequence) of the analysis of psycho-drawings with a psychologist. L. Levy-Bruhl pointed out that modern people have an archaic “blind skill of the hand to order" [6 ], and our practice has confirmed this fact. A person arranges all thematic drawings (15-30 pcs.) without any difficulties, determines the sequence of their analysis.

Psychologists' attempts to approach the study of the unconscious (attitude theory and projective methods) did not provide the desired result. Projective methods were characterized by inconsistency in the stimulus material (Luscher test,

Rosenzweig illustrations, Rorschach stains) with the subsequent formalization of the interpretation of empirical results, which made it difficult to adequately understand the psyche. The psychodynamic perspective of the ASPC groups catalyzes the assimilation of incoming information by the subject, which leads not to a ready-made conclusion, but to approaching the logical orderliness and individualization of the inner world of each person. The latter explains the fact that projective methods, which tried to build a bridge between academic and in-depth approaches to the cognition of the psyche, by themselves (although they deserve attention and approval) do not give the desired result in the cognition of the integrity of the psyche. It is the ASPC method, which is subject to the effectiveness of the law of “positive disintegration of the psyche and its secondary integration at a higher level of the subject's mental development” [11], that helps to focus the efforts of a professional psychologist on the detection of illusions and deviations from reality in the psyche. By weakening the deviations from reality, we create the basis for the integration and harmonization of a person's psyche. We've been developing the in-depth psychology subject to the psychodynamic theory for more than forty years, based on the psychodynamic paradigm, which opens up horizons for leveling the traditional barriers in the cognition of the psyche integrity. The practical implementation of the ASPC method catalyzes harmonization of the relations between the spheres of the conscious and the unconscious, which contributes to the vitality of the psyche in its integrity.

In conclusion, we will define the most important methodological postulates

that reflect the essence of the psyche, which differentiates traditional academic cognition from in-depth cognition according to the ASPC method.

* The simultaneity of the processes of the unconscious in synthesis with the conscious requires spontaneity in the behavior of the ASPC participants, which excludes the algorithmization and formalization of cognitive procedures. In ASPC there is room for creativity and individualization of a person. The unconscious is functionally subordinated to probabilistic logic and the laws of the “different logic”, compared to the “logic of the conscious”.

The classical procedure of the study of the psyche is marked by discreteness with an orientation to quantitative indicators, while the unconscious retains the subordination of priority to the emotional significance of archaic and ontogenetic factors, which are taken into account by the psychodynamic paradigm.

Cognition of the conscious in classical (academic) psychology is guided by conceptual postulates; in-depth cognition is based on phenomenology, catalyzed by the energy of spontaneity of the subject's behavior.

Classical psychology is usually aimed at symbolic means of cognition, without taking into account the possibilities of figurative and symbolic self-representation of the subject, which can objectify the essential aspects of the psyche into the sphere of observation due to their visualization.

The experimental and research (academic) procedure of knowing the conscious assumes the clarity of predictions in the parameters of their ambiguity: - “true or false”; cognition of the unconscious implies polysemanticity, that is, “both this and that”. The predominance of factors is manifested in the essence of energy priorities.

Cognition of the unconscious has the prevailing traits and characteristics of the subject's spontaneous behavior that are characterized by invariance (repeatability) in the spontaneity of relationships; traditional (academic) research assumes planned behavior, which eliminates its spontaneous component.

In-depth cognition relies on such categories as “disposition”, “tendency”, “setting”, “archaic set of initiatives”, which, in addition to the semant ic one, have a probabilistic and emotional-energetic component important for in-depth cognition, which is ignored by academic psychology. In traditional research, both rational assessment and prediction of results before the start of the research are of dominant importance. In-depth cognition, on the other hand, is focused on the process of identifying the individual uniqueness of each person's psyche.

Cognition of the unconscious aspects of the psyche makes it possible for an indepth psychologist to overcome the academically linear specification of cause-and- effect dependencies thanks to probabilistic forecasting. The latter is consistent with the complementarity principle, which asserts the inseparability of both spheres of the psyche (“conscious/unconscious”) in their relations.

In order to reveal the essence of the unconscious, it is important to include a detailed description of the “meta-experiential” (“extra-experiential”) category, which is interconnected with the archaically defined unconscious, which is ignored by the academic approach to the cognition of the psyche.

The experimental process does not allow to ensure the reflection of meanings, behavioral material, which are classified and hidden behind the informational equivalents of the representations; in-depth cognition is based on the reflection of the information interrelation between the two spheres (“conscious/unconscious”) due to their objectification through the objectification of the subject's own selfrepresentation.

Traditional psychologists are focused on confirming the predicted, obvious (seen or heard), which leads to the search for “the key to the cognition where the light of the lantern falls”. Cognition in the ASPC system invariably contributes to the discovery of the truth for the first time in its individualization (but not averaging). The uniqueness of the in-depth cognition process is ensured by the dialogue interaction in the “Psychologist ^ Respondent” system, therefore, the empirical facts of the ASPC always have space for individualization, according to the essential characteristics of the psyche.

Academic psychology does not set the task of revealing the essence of the laws of the functioning of the unconscious as well as the mental in its integrity (in contrast to in-depth psychology). Therefore, traditional psychology does not have a toolkit for the objectification of implicit factors of the psyche and their transformation into explicit ones. The latter requires procedural diagnostics (extended in time), which is catalyzed by the psychologist's dialogue interaction with the respondent and involves the individualization of the final interpretations of the behavioral material. Procedural diagnostics and psychocorrection are inseparable in time and are based on partial (intermediate) interpretations of behavioral and dialogue material by a psychologist. The above explains the absence of test diagnostics in the ASPC, which provides for dilution of diagnosis and correction in the time. Procedural diagnostics in ASPC has the ability to ensure the inseparability of diagnosis and correction, which occurs in a complex and multi-level manner.

Academic psychology is prone to causal ambiguity of cognition, which itself eliminates the possibility of adequate understanding of the contradictory essence of the mental phenomenon (with the inseparability of two functionally asymmetric spheres - “conscious/unconscious”), which closes the ways of cognition of the contradictory essence of the mental in space and time.

Classical psychology prefers verbal parameters of research, which makes it more difficult to objectify the archaic heritage of the humanity, which can manifest itself in visualized symbolism (which is the language of archaisms). It is the in-depth psychology that we have been developing for over forty-five years, on the foundations of the psychodynamic paradigm, that opens up the prospects for the cognition the psyche in its integrity (“conscious/unconscious”) in synthesis with the archaic-archetypal heritage of the humanity, which has a progressive influence on the professional training of practical psychologists

Group communications in ASPC, thanks to the spontaneity of its participants' behavior, implement both an interactional and a transactional model of social communications, which are characterized by continuous possession of informal methods of adaptability to the social and cultural experience of the previous generations.

This paper proves the common nature of numerous problems for both psychology and philosophy, which have similar basic background and the same prospects for further cognition and development of the category of “ontological unconscious”, which contextually appeared in the above material.

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