Vygotsky’s Hamlet: the dialectic method and personality psychology

Abstract

topicality of L. S. Vygotsky's research in sphere of psychology of art is connected to methodological potential of his works, in which a special role belongs to his work on Hamlet. historical context for creation of art psychology by Vygotsky during twenty years of last century has been associated with active philosophical discussion on topic of interaction between people and world. idea of birth of personality and self-identity through resistance and creativity was main line of theoretical thought of those years; Frank (1971) called this line the problem of need for personal selfrealization through creativity was at heart of Russian philosophy in first third of twentieth century, and, in my opinion, spokesperson for that idea was philosopher N. A. Berdyaev, who formulated concept of existential dialectic:Self-realization of individual suggests resistance, requires struggle against enslaving power of against conformity with world. Rejection of identity, disagreement with dissolution in surrounding may reduce pain, and a person can easily go that way. Consent to slavery reduces pain, disagreement increases pain. (Berdyaev, 2000, p. 23)For Berdyaev, a person is born into resistance for sake of creativity: Personality is essentially rebellious and disobedient; it is resistance, a continuous creative act (Berdyaev, 2000, p. 37). dialectics of personality's birth through art are shown in works of Russian philosopher and psychologist M. Rubinstein, who is, unfortunately, almost forgotten. One of my articles is devoted to his oeuvre (Bayanova, 2009).In beginning problem of interaction between people and arose in Russian philosophy from opposition of subject and object. analysis of this opposition began in epistemology. The human is in or thrown into world, wrote Berdyaev. stands before as before a mystery, requiring permission. existence of a human depends on and he dies in and because of world (Berdyaev,2000, p. 241) object confronts subject, but objectivity is in subject, in dominant purpose of subject, in existence of object in name of subject. Berdyaev describes two views of world: cosmocentric view and anthropocentric view. According to cosmocentric view, people, as part of located in space, experience and at limit of knowledge they turn to an object. According to anthropocentric view, people are located not in space but in time, and they create while overcoming limits of space.The problem of interaction of people and initiated by historical context, acquired a dramatic character as a problem of personal survival within culture. This problem has been presented by art theorist, literary critic, and philosopher M. M. Bakhtin. From general issues of human existence in culture, Bakhtin comes to problem of human existence in historical and cultural situation. For Bakhtin an individual being is a life event. He understands the as an event (not as existence in its readiness) (Bakhtin, 1979, p. 364).Rubinstein in On Meaning of Life (1927) expresses following thought: Each animal is what it is; only a person is initially nothing. What he may be, he has to make himself... and to make by his freedom. I can only be what I make from myself. At this height... new perspectives have been opened by themselves, and as a logical consequence man-person stands before us as main creative force, creator of essence of (Rubinstein, p. 72).Finding essence of people in their involvement in creation of culture, Rubenstein shows this fact as a turning point of cosmic significance. It opens up a new kind of freedom that is different from natural one. …