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Socijalizacija shvaćena na dinamski način
Socialization understood in a dynamic way
Univerzitet u Prištini sa privremenim sedištem u Kosovskoj Mitrovici, Filozofski fakultet, Katedra za psihologiju, Srbija
e-adresa: misotodorovic@yahoo.com
Projekat: Kosovo i Metohija između nacionalnog identiteta i evrointegracija (MPNTR - 47023)
Ključne reči: socijalizacija; obuzdavanje nagona; integracija u simboličko; nastanak subjekta; dinamska psihologija; Ime Oca
Keywords: socialization; suppression of impulses; integration into the symbolic; origin of the subject; dynamic psychology; "Name-of-the-Father"
Sažetak
Procesu socijalizacije u psihologiji neretko se pripisuje značaj koji ona nema, kao i ono što je vezano za druge procese. Ovde se socijalizaciji ostavlja samo to da je subjektovo stupanje u društveno-simbolički poredak, gde stiče svoj identitet. To stupanje u poredak koji razdvaja - stavlja na jednu stranu dobro, a na drugu loše - u suštini je proces kojim se svet snažno označava tako što čovekova nagonska priroda dobija društvene obrise putem nametnutih normi. Svaki oblik asocijalnog ponašanja, kao i velikog psihičkog odstupanja govori o nedostatku odgovarajuće integracije u simboličko. Psihologija, kao opšta teorija o psihičkom i posebno socijalna psihologija ukazuju na društvene i kulturne uslove koji imaju uticaj na izgradnju psihičkog. Bez dinamske psihologije koja psihički život prikazuje kroz mentalnu dinamiku, zapostavila bi se psihološka etiologija oblika ponašanja koji nemaju socijalnu verifikaciju. Polazeći od društvenih i kulturnih uslova koji grade psihičko, ona ukazuje na to kako se grade motivi za suzbijanje svih nagonskih stremljenja, agresije i libida. Ovladavanje nagonima podrazumeva gradnju moralne instance (superega) koja pravi razliku i koja postoji kao stalna pretnja za ego, a on opet pokušava da prošvercuje određena nagonska stremljenja. Kada se, još od Frojda, zna da sa gledišta ograničavanja nagona i moralnosti u čoveku postoji nagonski deo - id koji je potpuno nemoralan, ego koji se muči da bude moralan i superego koji može da bude hipermoralan i da tako postane okrutan (Freud, 2006a, str. 120), može se videti kako je socijalizacija uključena i u dobro i u loše u čoveku. Uspeh u odbrani čoveka od erosa i tanatosa, s jedne strane, i u odbrani jednih nagona od drugih, s druge strane, odrediće oblike ponašanja kojima dominiraju agresija, nasilje, kriminal, incest i mnogi drugi oblici perverzije i neuroze.
Abstract
In psychology, the process of socialization often gets the meaning it does not actually have and it also gets attached to things that are related to other processes. Here, socialization is understood only as the entering of a subject into a socio-symbolic order where he acquires his own identity. This entering into a separating order places the good on one side, and the bad on the other, and it is essentially a process that strongly designates the world by giving a man's instinctive nature the social contours obtained through imposed standards. Every form of anti-social behaviour, as well as every great psychological deviation, shows the lack of proper integration into the symbolic. Psychology, as a general theory of the psyche, and social psychology especially, indicates the social and cultural conditions that influence the mental construction. Without the dynamics of psychology, which depicts the psychological life through mental dynamics, psychological etiologies especially of those forms of behaviour that have no social verification would be neglected. Starting from the social and cultural conditions that build the 'psychological', it explains how the motives for suppression of all impulsive tendencies, aggression and libido are built. Mastering the impulses involves the construction of a moral instance (super-ego) that differentiates and exists as a constant threat to the ego who tries to smuggle certain instinctive tendencies. Given that it is known, ever since Freud, that - from the standpoint of limiting the impulses, from the standpoint of morality - a man has a completely immoral part (instinctive, id); a part that is struggling to be moral (ego); and a super-ego that can be hyper-moral, and then become utterly cruel (Freud 2006a: 120), it can be observed that socialization is involved in the good part and in the bad part of a man. Success in a man's defense from Eros and Thanatos, on the one hand, and in his defense from the impulses of one and the other, on the other hand, will determine the forms of behaviour dominated by aggression, violence, crime, incest, and many other forms of perversion and neurosis.
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