Literature e spranger semantic connection. E

In general, it is necessary to talk about descriptive psychology, starting with Wilhelm Dilthey. But he only laid out the main aspects that should be paid attention to by someone who wants to study descriptive psychology. A much more interesting concept was proposed by Eduard Spranger, who is the successor of his traditions.

He came up with a typology of personalities, according to which a person is a creature that can belong to one of six types. They will be discussed in this article, since typology is a convenient tool for understanding the essence of a person and what he lives by.

Six types of personality typology

The first type of personality is the theoretician. He wants to explain everything. That is what he lives and works for. And there is absolutely no difference what he does: teaching, sports or idleness - but explaining everything that happens in life is just for him.

The second is the economic man. You know grandmothers or even children who only do what they save. Have you heard jokes about Jews? So, these are examples of an economic type of person who does nothing for nothing, always strives to benefit from the most incomprehensible situations. And, not necessarily, monetary.

The next two personality types according to Spranger are aesthetic and social personality. The first loves everything beautiful and evaluates the world in terms of harmony or its absence. The second category of people simply cannot live without communication. That is why they can be seen in all sorts of different places. From personalities of the aesthetic type, good artists can turn out, and if the type is social, then excellent speakers.

But great politicians will turn out, guess what type of personality according to Spranger? That's right, political. However, these people do not necessarily want to occupy the highest government positions. They are ok and easy to guide where they are. Among such people there are many commanders in the family, and they want to rule where this should not be done. Political type does not depend on age either. Small children can command just as well as adults.

Well, the last type is religious. But its representatives may even be atheists. After all, their life credo is not a representation of some religious organization, but a search for the meaning of life. You can type your acquaintances, thanks to this simple typology you will be able to understand other people much better. That's where it starts - it's with understanding. And good luck to you in this field.

Introduction

Each person throughout his life repeatedly encounters various kinds of conflicts. Without conflict, human life is impossible, and Charles Dixon rightly said: "If there is no conflict in your life, check if you have a pulse."

People who start a conflict or get into it against their own will usually strive to end it as soon as possible in the best possible way, since few people are interested in the conflict itself. But how to bring the conflict to a successful end, everyone decides based on their specific ideas about the conflict situation and its actors, about their goals and the goals of their opponents, about what can be done and what cannot be done, and so on.

An important factor in the emergence of the conflict are the attitudes of the individual, which form the ideal types of personality. The cause of the conflict in this case may be the contradiction between different ideal types of individuality, if they are expressed quite clearly.

For the first time, an attempt to create a classification system of personality was made in 1914 by the German philosopher and psychologist Eduard Spranger. He developed six "ideal types" of personality based on their motivation.

The purpose of the test is to consider the types of individuals according to E. Spranger.

The relevance of the topic under study is obvious, since this information is essential as a psychological method of predicting and preventing conflicts.

Structurally, the control work consists of an introduction, the main part, and a conclusion.

1. Personality types

The German philosopher and psychologist Eduard Spranger (1882 - 1963) argued that the initial principle of psychology is understanding as a way of directly comprehending the semantic content of the phenomena of the objective spirit; and the experience of the connection between inner spiritual life and the values ​​of social spiritual life is carried out in acts of activity of the Self, in which a certain value system is realized.

In his main work, "Forms of Life", he rejected the psychology of the elements, which divides the mental process into its constituent parts, and substantiated the truth of the approach from the position of considering the mental process as a certain integrity in its semantic connections with one or another content of culture. The main task of spiritual-scientific psychology as one of the sciences of the spirit is to study the relationship of the individual spiritual structure of a person to the structure of the "objective spirit", and, accordingly, to identify the main types of orientation of an abstract person, which Spranger called "forms of life".

Based on the methodological attitude to interpret psychological processes only from psychological processes, Spranger introduced the concept of "understanding psychology". The main provisions of his theory are as follows:

) the mental develops from the mental;

) the mental is reduced to an intuitive understanding of the "modules of real life"; one should not look for any objective reasons for the development of the personality, it is only necessary to correlate the structure of the individual with the spiritual values ​​and culture of society.

Spranger's theory goes back to the ideas of the German philosopher and psychologist W. Dilthey, who considered the main task of psychology to reveal the integral mental life of the individual, achieved through understanding as the main method of the sciences of the spirit. The latter, in turn, is interpreted as an internal, intuitive comprehension, closely related to experience. From the general statement of V. Dilthey about the relationship between the structure of mental life and culture and about value as determined by the emotional attitude of the subject, Spranger proceeds to the classification of values ​​and produces it on a basis that is more objective than the emotional attitude, as was the case with V. Dilthey, namely: values ​​are objective formations independent of the subject, opposing him and influencing him. This is the whole world - nature, science, art and the like.

In each personality all six types of values ​​are represented, but in a particular direction and with different strength; guiding, determining life, form the mental structure of the personality. On the basis of the predominance of one or another value, six typical basic forms of individuality are distinguished, called by E. Spranger forms of life because they to some extent determine the form in which the life of an individual proceeds.

Based on these forms, he singled out the following types of individuals: theoretical, economic, social, political, religious. Below are the detailed characteristics of these personality types.

1.1 Theoretical personality type

The theoretical person, in its purest form, knows only one passion: passion for the problem, for the question, which leads to explanation, establishing connections, theorizing. His experiences are divorced from real life: he can despair of the impossibility of knowing, exult because of a purely theoretical discovery, even if it is a discovery that kills him. He exhausts himself as a psychological being for the sake of generating a purely ideal world of regular connections. For him, only the purity of the methods of knowledge is of value - the truth at any cost. The world for him is an endless production of entities and a system of dependency relations. With this representation, he overcomes the dependence on the moment. He lives in a world without time, his gaze penetrates into the distant future, sometimes covering entire epochs; plunging into them, he connects the past and the future into a regular order created by his spirit. His Self is involved in eternity, shining in the enduring value of his truths. He also introduces a system into practical behavior, which is absent in beings who live in the moment, guided by instincts. It equally combines objectivity, necessity, universal regularity and logic.

In its most natural and purest form, this form of life is embodied in professional scientists, who, as a rule, come to the formulation of their life tasks as a result of free interest. But the preliminary stages of this kind of spiritual organization are also found regardless of professional affiliation, and, perhaps, the structural features of the type come out much more clearly on them than in great scientists, who are often very complex natures. E. Spranger attributed Plato and Kant to this type of individuality.

1.2 Economic personality type

spranger personality psychology

In the most general sense, an economic man is one who puts utility in the first place in all life relationships. Everything for him becomes a means of maintaining life, the struggle for existence and the best arrangement of his life. He saves material, effort, time - if only to get the most out of it. It would be more accurate to call him a practical man, since the entire field of technology is connected with the concept of economics. The meaning of his actions is not in the activity itself, but in its useful effect. The Greeks would call him "doing" but not active. The value of knowledge for an economic person is the focus on knowledge of what benefits oneself, the team, and humanity.

E. Spranger also distinguishes other, special forms of the economic type on the basis of the object of practical, that is, professional activity: a farmer, a cattle breeder, a book publisher, etc. However, he emphasizes that already in the time of Rousseau, only one peasant was whole person , which puts more soul into his work , all the rest are drawn into the process of mastering nature, which begins to dominate man himself. And this power is even more terrible than the power of nature . The prototype of the economic type of individuality E. Sprangeru called Julien Lametrie (French philosopher and physician).

1.3 Aesthetic personality type

An aesthetic person is distinguished by a specific form of motivation, namely: the desire for form, harmony, beauty. The essence of the aesthetic type of individuality can be most briefly formulated as the desire for a formalized expression of one's impressions.

People of this type can be viewed from different perspectives. For example, in terms of whether the most important thing for them is the beauty of the soul, nature or works of art, whether they create aesthetic values ​​or just enjoy them. The difference between them also concerns how they relate to reality, that is, they are realists or idealists. Realists perceive impressions in their original givenness. Connoisseurs of momentary impressions - the impressionists - grasp from life only her smell . Idealists process impressions in accordance with their own aesthetic values; they seem to create their own inner world. In their extreme expression, idealists are sentimental expressionists who find in everything only echoes of their mental states. Finally, in terms of aesthetic organ development lyrical natures differ (they are concerned about the instant impact on the emotional sphere of some small details of what is happening at the moment), epic natures (addressed to understanding life in its entirety) and dramatic natures located between them.

Aesthetic man has his own organ of understanding of the world: a special ability of foresight or penetrating intuition. For a theoretician, people of this sort are dreamers, romantics. For the latter, nature is a system of functional equations or a complex of conceptually defined energies. As far as economic values ​​are concerned, the principle of utility and the aesthetic view are opposed to each other. Attributing utility to the aesthetic destroys its essence. The aesthetic man, like the theoretical man, is helpless in the face of the economic conditions of life.

People of the aesthetic type can be considered in terms of whether the beauty of the soul is most important to them, or whether their inner life is centered on nature, or, finally, they feel beauty only in the completed forms of concrete works of art. When considering the aesthetic type, we mean not so much artists who create material works, but people who create themselves and have an internal structure of the aesthetic type.

1.4 Social personality type

A social person lives and acts for the sake of love for people, or rather, for the sake of the people he loves, and not for the sake of intoxication with love. Genuine love, Eduard Spranger believes, has nothing to do with pity, charity, it is a reflection of the highest all-consuming love that grows out of the inner spiritual structure of a person. Social forms of life are determined by the content of values. It can be love for a person, truth, enlightenment, exaltation of beauty and form in a person. It is also the love of a mother who has love instinct organizes her whole personality. No less secret is the love of a man and a woman. At the same time, according to E. Spranger, a woman lives by love, a man loves more your work.

Social behavior is characterized by a special act, in particular, turning to someone else's life and feeling oneself in another. A special life form, which is called social, arises when this need for self-denial for the sake of another becomes the leading life need. As an example of a social type of individuality, one can cite the personality of L.N. Tolstoy.

1.5 Political personality type

A political person lives and acts in order to determine the actions and motives of other people, proceeding from true spiritual values ​​and, at the same time, not necessarily in a proper political sense. The main characteristic of this type is the desire to embody collective power: to act on behalf of many. Power appears primarily as a social form in which four meaningful spheres of values ​​can be reflected. One individual can subjugate another either due to his mind and knowledge, or economic and technical means at his disposal, or due to the inner wealth and completeness of his personality, or, finally, thanks to religious faith, perceived by others as God's grace. Power always resides in one of these forms. A special case is when a person is directed not at one of these values, but power itself becomes the main thing for him.

Power can be defined as the ability, as well as the desire to make one's own value orientation the leading motive of other people. Here we have a totality of attitude: self-affirmation, achievement of success, vitality, energy of being. This side of life is most clearly manifested in the organized collective power of the state. Since the state, in its idea, represents the highest power, all particular manifestations of power are somehow connected with it, through it they are realized, limited, or directed against it. Therefore, all manifestations of relationships based on power are of a style that could be called political in the broadest sense of the word. In this regard, people whose leading value is power are called political, even if the relations in which they are involved are not political in the literal sense.

1.6 Religious personality type

A religious person is called a person whose spiritual structure is constantly and entirely aimed at achieving a higher experience of values. Ability to last achieved through special education of the soul . From this definition of the essence of religiosity, it follows that there are three main forms of a religious type, the third of which is actually located between the other two and has a number of clearer manifestations.

The distinction is made on the basis of the relation of values ​​to the general meaning of life, positive, negative or mixed (both positive and negative).

If all life values ​​are experienced as standing in a positive relation to the highest meaning of life - this is the type of immanent mystic; if they are placed in a negative relation, then a type of transcendental mystic arises. If they are evaluated partly positively, partly negatively, then a dualistic religious nature arises.

The types identified by E. Spranger do not represent, as he himself often said, some kind of classification of people; he wanted to show by this selection that people differ from each other not in temperament, not in constitution and not in behavior, but in the values ​​of a person's spiritual orientation. These value orientations do not follow either from socio-social relations or from the conditions of human life, they create only the spiritual individuality of the individual. According to the idealistic views of Eduard Spranger, these spiritual values ​​express the essence of man. The social formation of society depends on them.

It should be borne in mind that the contradiction of the value orientations of the individual is of significant, if not fundamental, importance as the cause of conflicts. Thus, for example, the interaction of a theoretical person with an economic one already from the very beginning is fraught with the danger of conflict due to their opposite inner life aspirations.

For a theoretical person, the process of his activity is an end in itself. He knows only one passion - the passion for the problem, for the search for truth. His experiences are divorced from real life. He may despair of the impossibility of explaining a phenomenon and rejoice at a purely theoretical discovery, although it is not associated with any material gain and, moreover, may kill him in the future. This person lives, as it were, outside of real time and space.

At the same time, economic a person in all his life relationships puts benefit, utility in the first place. For him, everything becomes a means of maintaining and better organizing real life, the struggle for existence. From everything he seeks to extract the maximum benefit, benefit. Thus, this type is directly opposite to the theoretical man, for he is a practical man. Consequently, when they interact in the performance of any joint work, it will be difficult for them to find a "common language".

The same problems and contradictions will most likely arise in the interaction of an aesthetic person with an economic person, with a political person and other types of personalities. It is not difficult to imagine, for example, what kind of relationship can arise in interpersonal communication between a religious person, for whom the leading attitude in life is love for one's neighbor and altruism, and a political person, for whom the attitude is power over others.

Thus, it is obvious that conflict and inconsistency of attitudes can arise between all the types of people identified by E. Spranger, although it manifests itself to a greater extent between individual types, and to a lesser extent between others.

Conclusion

Each type of personality corresponds to a peculiar structure of motivation, perception of reality, organization of the affective-emotional sphere, and so on. Ideal models, due to the orientation of a person to certain objective values, are: theoretical, economic, aesthetic, social, political and religious types. Based on this, E. Spranger identified six types of objective values: theoretical (a field of science, the problem of truth); economic (material goods, utility); aesthetic (the desire for design, expression of one's impressions, self-expression); social (social activity, appeal to someone else's life, feeling of being in another); political (power as a value); religious (meaning of life). In each person, orientations to all these types of values ​​can be represented, but in different proportions, one of them will dominate. Since there are no pure types in life, each individual case must be able to be reduced to one of these types.

Based on these psychological ideas, E. Spranger drew pedagogical conclusions, in particular, that universal education should not be the same for everyone, the teacher must intuitively guess the mental structure that has not yet been formed and is not realized by the child and prepare him for the most expedient and accessible for his way of life.

This qualification of personality types, formulated by the scientist in 1914, has not lost its relevance and significance at present and is actively used in various fields of activity.

Bibliography

Special and educational literature:

1. Dickson Ch. Conflict. SPb., 1997;

Dmitriev A.V. Conflictology: Textbook. - M., 2000.

Social conflictology: Proc. A manual for students of higher educational institutions / ed. Morozova A.V. - M., 2002;

Conflictology / under re. Karmina A.S. - St. Petersburg, 2009;

Conflictology: Textbook. Vorozheikin I.E., Kibanov A.Ya., Zakharov D.K. - M., 2004;

Conflictology. Textbook for high schools. Anuptsov A.A. - St. Petersburg, 2013.

Conflictology: Lecture notes. Atoyan A.D. - M., 2010;

Psychology of Personality. Texts./ edited by Gippenreiter Yu.B., Bubbles A.A. - M., 1982

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Edward Spranger

Spranger Eduard (June 27, 1882, Ruschuk, Austria-Hungary, now Russa, Bulgaria - September 17, 1963, London) - German philosopher, psychologist and teacher. Since 1912 - a professor in Leipzig, since 1920 - in Berlin, since 1946 - in Tübingen. Formed under the influence Dilthea, was strongly influenced by Rousseau and the philosophy of values ​​of the Boden School neo-kantianism .

In his main work - "Life Forms" (Lebensformen, 1921) - Spranger identified six main cultural and psychological types ("life forms"), each of which corresponds to a peculiar structure of motivation, perception of reality, organization of the affective-emotional sphere, etc. So, for a theoretical person, the highest form of activity, which determines the nature of all his life manifestations, is cognition. All other values ​​are secondary to him. In the field of motivation, he seeks to overcome affects, tries to be independent of private, specific goals, if he cannot include them in the general system of patterns of life and behavior. "Economic" man - one who in all life relations is guided by utility; everything becomes for him a means of sustaining life, a quasi-natural struggle for existence. He saves matter, energy, space and time in order to extract from them the maximum useful for his purposes. His motives differ from those of the "theorist" in that instead of the values ​​of logic, the decisive role is played by the values ​​of utility. The "aesthetic" person is one who "transforms all his impressions into expressions." His specific form of motivation is the “will to form”, expressed in private motives, such as self-realization, “building and shaping oneself”, universalization of aesthetic vision, totalization of forms. For the "social" man, the organizing principle of life is love in the religious sense of the word. A “powerful” person can exist in any of the value areas. This is the one who wants and can inspire other people with their own value orientation as a motive for activity. In its most general form, the motivation of a powerful person is the desire to prevail over others; all other motivations are auxiliary. Aesthetic for him - only a link in the chain of means to achieve power. But if a powerful person begins to be driven not so much by rational calculation and knowledge of circumstances, but by boundless fantasy, resulting in gigantic projects for reshaping the world whole, then he stands on the border between a powerful person and an aesthetic person. Such were many of the greatest conquerors in world history. A “religious” person is one whose integral spiritual structure is constantly oriented towards the discovery of a higher value experience that brings infinite and absolute satisfaction.

The cultural-psychological typology created by Spranger was later repeatedly used by sociologists and psychologists (in particular, G. Allport) to analyze the life styles of individuals and groups. The idea of ​​life forms is combined in Spranger with an understanding psychology in the spirit of Dilthey: the soul is "the semantic interconnection of actions, experiences and reactions united by the human Self." The soul interacts with the spirit, and the principles and patterns of spiritual work are immanent to the soul, and the subjective "everywhere and always has an imprint from the objective." However, the supra-individual integral "structures" in which individuals are included (one of such structures is society) remain unknowable to us in their true essence. “For spiritual formations, we have no other tool for cognition, except for an individual spiritual structure. Therefore, social structures, as they are in themselves, are transcendent in relation to our knowledge” (Lebensformen. Halle, 1921, S. 57). And since individual spiritual structures exist in the form of invariants - life forms, the perception and knowledge of society through the prism of these forms is final - there is no higher cognitive authority over them. Hence Spranger's hostile attitude towards sociology as a science organized according to the model of natural sciences: it is not able to understand science, art, religion, culture in general, "dissolving" them into abstract social structures and interactions. According to Spranger, the alpha and omega of culture is individuality, and man is the bearer of the spirit. This position became the basis of the enormous work that Spranger did in the field of pedagogy, educational organization and cultural policy.

L. G. Ionin

New Philosophical Encyclopedia. In four volumes. / Institute of Philosophy RAS. Scientific ed. advice: V.S. Stepin, A.A. Huseynov, G.Yu. Semigin. M., Thought, 2010, vol. IV, p. 395.

Spranger Eduard (1882-1963) was a German philosopher, psychologist and educator. Biography. He received a philosophical, historical and linguistic education at the University of Berlin. Since 1909 - teacher of philosophy and education at the University of Berlin, from 1911 to 1920 - professor at the University of Leipzig, from 1920 to 1944 - professor at the University of Berlin. He gave guest lectures in Japan (1936-1939). In 1944, Spranger was arrested and imprisoned in the Moabit prison. In 1945 he was appointed rector of the University of Berlin, from 1946 until his retirement in 1953 he worked as a professor at the University of Tübingen. Research. A supporter of the method of V. Dilthey, based on the intuitive comprehension of spiritual integrity. He tried to integrate the teachings of G. Rickert on values ​​into his system. Based on the methodological attitude to interpret psychological processes only from psychological processes, Spranger introduced the concept of understanding psychology. The initial principle of psychology, according to Spranger, is understanding as a way of directly comprehending the semantic content of the phenomena of the objective spirit. The experience of the connection between inner spiritual life and the values ​​of social spiritual life is carried out in acts of activity of the “I”, in which a certain value system is realized. In his main work, “Forms of Life” (Lebensformen. Geistwissenschaftliche Psychologie. Halle, 1914; in Russian translation: (part.) Two types of psychology // Reader on the history of psychology. M., 1980; Basic ideal types of personality // Psychology of Personality: Texts. M., 1982), he rejected the psychology of elements, which divides the mental process into its constituent parts, and substantiated the truth of the approach from the position of considering the mental process as a certain integrity in its semantic connections with one or another content of culture. The main task of spiritual and scientific psychology as one of the sciences of the spirit is to study the relationship of the individual spiritual structure of a person to the structure of the “objective spirit” and, accordingly, to identify the main types of orientation of an abstract person, which Spranger called “forms of life”. He singled out six such basic ideal types of individuality, due to the orientation towards certain objective values: theoretical (a field of science, the problem of truth); economic (material wealth, utility); aesthetic (the desire for design, for self-expression); social (public activity, appeal to someone else's life); political (power as a value); religious (meaning of life). Orientations to all these types of values ​​can be represented in each person, but in different proportions, one of them will dominate. Based on this typology of personalities, G. Allport, P. Vernon and G. Lindsay developed the Values ​​Study Test, and also created the J. Holland Interests Test. In his culturological works, Spranger considered antiquity, Christianity, German idealism as the main forces that determined the content of modern culture. From typological ideas about the individual soul, Spranger drew pedagogical conclusions: when educating children, the teacher must intuitively understand the type of orientation that can become leading in a given child, and provide it with the appropriate operational composition. The methodological guidelines of understanding psychology were implemented by Spranger in his study of the psychology of youth (Psychologie des Jugendalters. Leipzig, 1924, in Russian translation: Erotica and sexuality in adolescence // Pedology of youth. M .; L., 1931). Three types of personality were described here at the stage of adolescence, which is characterized by a holistic assimilation of the norms and values ​​of society and a real transition to adulthood: with abrupt and turbulent changes, with the appearance of external and internal conflicts, when there is a breakdown or a radical change in personality; with a smooth and gradual transition, without noticeable changes in the personality of the individual himself; with a strong and rapid process of restructuring, but without internal conflicts, where the teenager has the strength to cope with the difficulties that arise for the sake of his future.

Kondakov I.M. Psychology. Illustrated dictionary. // THEM. Kondakov. - 2nd ed. add. and reworked. - St. Petersburg, 2007, p. 678-679.

Compositions: Die Grundlagen der Geschichtswissenschaft, 1905; Zur Theorie des Verstehens und zur Geistwissen- schaftlichen Psychologie, 1918; Wilhelm von Humboldt und die Humanitatsidee. 2 Aufl. Berlin, 1928; Culture and Erziehung. 4 Aufl, 1928; Der Sinn der Vorausseitzungslosigkeit in der Geisteswissenschaften, 1929; Volk, Staat, Erziehung, 1930; Weltfrommigkeit, 1940; Lebensfuhrung, 1947; Die Magie der Seele, Tubingen, 1947; Gothes Weltanschauung. 4 Aufl. Wiesbaden, 1949; Der unbekante Gott. 2Aufl. Stuttgart, 1955; Der Eigengeist der Volksschule. 2 Aufl., 1956; Dergeborene Erzieher, 1958; Pestalozsis Denkformen. 2 Aufl. Heidelberg, 1959; Kulturfragen der Gegenwart. 3 Aufl. Heidelberg, 1961; Pedagogischen Perspektiven. 7 Aufl., 1962; Philosophie und Psychologie der Religion (Abhandlungen). 1974.

References: Croner E. E. Spranger B., 1933; Gruhle H. W. Verstehende Psychology. Stuttgart, 1948; Yaroshevsky M. G. History of psychology: From antiquity to the middle of the XX century. M.: Academy, 1996.

Read further:

Philosophers, lovers of wisdom (biographical index).

Historical Persons of Germany (biographical guide).

Compositions:

Culture and Erziehung. Lpz., 1919;

Goethe und die Metamorphose des Menschen. Weimar, 1924;

Psychologie des Jugendalters. Halle, 1924;

Die Kulturziklentheorie und das Problem des Kulturverfalls. Lpz., 1926; V

olk, Staat und Erziehung. Lpz., 1932;

Entwicklungs psychology. V., 1942;

cultural pathology. Tub., 1947;

Kulturbegegnungen als philosophisches problem. Stuttg., 1948;

Two types of psychology, - In the book: Reader on the history of psychology. M., 1980.

Literature:

Croner E. E. Spranger B., 1933; Gruhle H. W. Verstehende Psychology. Stuttgart, 1948;

Yaroshevsky M. G. History of psychology: From antiquity to the middle of the XX century. M.: Academy, 1996.

Spranger singled out six human types based on the life goals and values ​​​​of a person, which operate in addition to and independently of any biological drives and needs.

SPRANGER (Spranger) Edward

(1882-1963) - German philosopher, psychologist and teacher, one of the founders of understanding psychology. Professor (1911). Student of V. Dilthey and F. Paulsen. He received a philosophical, historical and linguistic education at the University of Berlin. After graduation (1905) he taught there (professor, 1911 - 1912 and in 1920-1944). From 1912 to 1920 - professor at the Leipzig University. He gave guest lectures in Japan (1936-1939). In 1944, he was arrested by the fascist authorities and imprisoned in the Moabit prison. After his release (1945) he was appointed rector of the Berlin University. He was among the founders of the Union of Cultural Workers for the Democratic Renewal of Germany (Culture Bund). From 1946 until his retirement (1953) he was a professor at the Tubingen University. W. works aimed at the philosophical justification of the sciences of the spirit, the philosophy of culture and the philosophy of life, in particular with the help of psychology, based on the principles of the science of the spirit. The central question of this psychology is the question of the essence of understanding as a way of comprehending the semantic content of the phenomena of the objective spirit. Being a supporter of the method of V. Dilthey, based on an intuitive comprehension of spiritual integrity, he tried to integrate the teachings of G. Rickert on values ​​into his system. Based on the methodological attitude to interpret psychological processes only from psychological processes, he introduced the concept of understanding psychology. The experience of the connection between inner spiritual life and the values ​​of social spiritual life is carried out, according to Sh., in the acts of the activity of the I, in which a certain value system is realized. In his main work, Forms of Life (Lebensformen. Geistwissenschaftliche psychologie, Halle, 1914; in Russian. Lane in part: Two types of psychology / Reader on the history of psychology, M., 1980; Basic ideal types of personality / Psychology of personality. Texts, M., 1982) Sh. rejected the psychology of elements, which divides the mental process into its constituent parts, and substantiated the truth of the approach from the standpoint of considering the mental process as a certain integrity in its semantic connections with one or another content of culture. The main task of spiritual-scientific psychology, as one of the sciences of the spirit, is to study the relationship of the individual spiritual structure of a person to the structure of the objective spirit and, accordingly, to identify the main types of orientation of an abstract person, which received the designation of life forms from Sh. He singled out six such basic ideal types of individuality, due to the orientation towards certain objective values: theoretical (a field of science, the problem of truth), economic (material wealth, utility), aesthetic (the desire for design, self-expression), social (public activity, appeal to someone else's life), political (power as a value), religious (meaning of life). In each person, orientations to all these types of values ​​can be represented, but in different proportions, one of them will dominate. Based on this typology of personalities, G. Allport, P. Vernon and G. Lindsay developed a test for studying values, and also created a test of interests by J. Holland. In his culturological works, Sh. considered antiquity, Christianity, and German idealism as the main forces that determined the content of modern culture. From typological ideas about the individual soul Sh. made pedagogical conclusions: when educating children, the teacher must intuitively understand the type of orientation that can become leading in this child, and provide him with the appropriate operational composition. The methodological guidelines of understanding psychology were implemented by Sh. in his study of the psychology of youth: Psychologie des Jugendalters. Lpz., 1924; in Russian trans.: (part.) Erotica and sexuality in adolescence / Pedology of youth, M.-L., 1931. Sh.'s ideas had a noticeable influence on Theodor Litt, one of the founders of the pedagogy of culture, as well as on the modern interpretation of ideas about civic education G. Kershenshteiner, O. F. Bolnova and pedagogical anthropology. W.'s works are presented in the collection. cit.: Gesammelte Schriften, Bd 1-11, 1969. I.M. Kondakov