All people have some idea of what an informed decision looks like. Common sense is a synthesis of the mental capabilities of an individual and his ability to think analytically. This ability of a person helps him in a crisis or any other difficult situation to make the right decision. The principle of common sense is always to come to the realization of one’s own uniqueness and uniqueness. Every problem has its own solution, every situation has an individual way out.
There is no need to be afraid or intimidated by non-standard manifestations that seem unacceptable to you. This article contains the answer to the question: how can a person develop his common sense? This primarily applies to those who are accustomed to analyzing their own actions and thoughts. A thinking person, as a rule, looks for answers to all questions within himself, and also pays attention to what is happening in the outside world.
What is common sense?
We often don’t think about what motivates us when choosing one direction or another in life. In fact, it is extremely important to realize what is driving your condition. What is common sense? This is something without which no development is possible. It is he who makes significant adjustments to the worldview and controls the human consciousness.
This component introduces significant prerequisites for understanding the world around us and oneself. There is a common sense theory developed by Thomas Reid. His position is based on the principles of moral philosophy and personal choice. That is, how to be, what actions to perform, each person determines for himself, and no one here can stop him.
Definition of a sane person
It is generally accepted in society that a sane person is distinguished by the ability for rational actions and conclusions, using objective stereotypes of society for this. In simple terms, a sane person in his judgments and actions is guided by the norms accepted by the majority of society.
Important
Common sense is not an innate property; its owner has to spend more than one month developing this feature. Sanity is based on the rules and factors of thinking, worldview, morality, ethics and rationality formed during the development of mankind.
According to psychologists, a person who is the happy owner of common sense strives to adhere to generally accepted norms of behavior in society and shares the positions of the majority of representatives of society. Common sense norms have their own nuances in different cultures, but the general meaning is not lost.
If you want to be sensible, be kind enough to respect the opinion of the majority, soberly assess the situation and find rational solutions that do not violate the principle of social morality.
Do people often listen to themselves?
Life often presents us with choices. Surprises and surprises happen to everyone. What to do and why should you choose a certain path? Everyone is forced to look for answers to these questions on their own. If everyone in the world knew how to listen to themselves, there would be more happy people and fewer broken destinies.
Maintaining common sense means remaining true to your choice, your own individuality. There are people who constantly doubt the chosen direction of movement. Such individuals constantly rush through life in search of a better life, but do not find it, because everyone is given according to their personal capabilities and strengths. You need to learn to listen to your inner voice in order to determine what is currently driving your condition.
Rules for drawing up and implementing rules
How to be? I believe that here, as in most other important and complex issues and problems, the truth is in the middle. Any extremes are very dangerous. But in reality it's even worse. Not only extremes are dangerous, but in general any step to the left or right of balance. Thin as a razor blade. By the way, there was a very good book about this by Ivan Efremov, which is called “The Razor’s Edge” - I recommend it, as well as the entire trilogy.
In my opinion, rule writers should keep the following rule writing rules in mind:
1. The rules must be clear . A person feels much more comfortable in a situation when he sees a logical picture of what is happening (see the note “On the instinct of understanding”) than when the need for rules is explained by the impenetrable “this is how it should be,” “the law is bad, but it is the law,” and so on.
2. The rules should be simple . The more complex the rules, the harder they are to remember and the less likely they are to be followed. Not out of malice, but out of ignorance.
3. It must be clear why this or that rule exists. Moreover, one cannot be a hypocrite. If a rule is such not because it is correct, but because it is easier to control, it is better to say it honestly. People are smarter than people think. By communicating with them as if they were smart, you can count on an intelligent reaction. By treating people like fools, you can only expect stupid reactions.
4. The rules must be logical , consistent and non-redundant. You cannot simultaneously demand and not occupy the left lane on the road and set the maximum speed (see the note “On German roads and the social contract”). If you can’t make a completely consistent system (and this will never work, see below about Gödel’s incompleteness theorem), it’s worth clearly indicating the primacy of the rules over each other. For example, saying that you cannot occupy the left lane on the road, even if you are driving at maximum speed, and you must let a faster car behind you pass, even if it is exceeding the speed limit. By the way, after my note about roads, an interesting study came out, which showed that safety on German roads is much higher than on American ones, despite the absence of speed limits.
5. The fewer rules, the better . The larger and more complex the rules, the more difficult it is to remember and follow. The more rules there are, the less those who must follow them will think and, as a result, will do more stupid things. Did you want to use rules to reduce the amount of nonsense? As a result, the result will be the opposite.
6. If everyone breaks a certain rule, then it is a bad rule . A rule that doesn't work needs to be abolished.
7. Everyone must follow the rules . Although there is no justice (there is a good text on this topic), for some reason people continue to desperately believe in it. Therefore, if they see that the one who sets the rules himself violates them, they lose all faith in the rules in general and cease to respect them.
8. It is necessary to strictly punish for failure to comply with the rules . I’m not a big fan of rules, but, nevertheless, if you’re going to introduce rules, then only those that you’re willing to punish for breaking. At least in a word, but to punish. Always. If you’re not ready, don’t introduce such a rule, it won’t get any worse.
However, all this was already said before me by Cervantes in “Don Quixote”:
Don’t issue too many decrees, and if you decide to issue them, then try to make them practical, the main thing is to make sure that they are observed and executed, because when decrees are not executed, it is tantamount to as if they were not issued at all; moreover: this situation suggests that the ruler had enough intelligence and consciousness of his power to issue decrees, but lacked the courage to force them to be observed, while a law that inspires fear, but is not put into practice, is like a block of wood, the king of frogs: At first he instilled fear in them, but then they began to despise him and push him around.
And those who follow the rules should remember the following rules for following the rules:
1. Don't follow the rules thoughtlessly . Try to understand the logic of the rules. Follow the rules that you understand are necessary. If you don't understand, then either try to change the rule, or try to get to the bottom of it and understand it.
2. In each situation, evaluate how applicable this rule is..
3. When breaking a rule, use common sense and check whether not following the rule will harm other people or yourself.
The Problem of Common Sense
In a difficult situation, all people are lost and often do not know what to do correctly. Panic, a state of powerlessness and even despair may occur. In this case, you just need to turn to your inner voice. Common sense is what will tell you the way out of various difficult situations. None of us are born knowing what to do or how to act. All comes with experience. Self-confidence is a state that needs to be cultivated in oneself.
Common sense can suggest a way out unexpectedly: at the moment when you are relaxed and tuned in to receive a hint from the Universe. Always remember that the power lies within you. There is no problem in the world that cannot be solved by turning to your own heart. All the answers are in your soul. Just look there and you will be surprised how obvious the discovery is. It will be great and significant, but at the same time simple and understandable.
Life experience as a criterion of personal development in old age
Life experience as a criterion of personal development in old age
The problem of studying psychological capabilities in old age is not only scientifically relevant, but also vitally significant, since this age is distinguished by a special purpose, a specific role in the system of a person’s life path: it is old age that outlines the general perspective of personality development, from the position of old age one can understand a person’s life as a whole .
Numerous works devoted to the period of old age emphasize that simultaneously with involutionary processes at all levels of the organization of human life, changes and new formations of a progressive nature arise, aimed at overcoming the destructive phenomena of gerontogenesis and achieving a new level of self-realization of the individual in the world (, , P. Baltes, E Erickson, etc.).
In Russian psychology there are unshakable postulates, which include the statement that a person cannot live without developing and this is the main way of existence of a person throughout his entire life journey. Among the determinants of development, an important role is played by internal potentials of self-realization - what is called subjectivity. This means that in old age a person remains a person to a greater extent if he maintains space for self-expression and self-realization.
The statement about the possibility of personality development in old age, postulated in almost all psychological works devoted to this issue, requires a serious justification of how and due to what personal development is carried out in old age. (1997) viewed personal development as the realization of the need for self-expression in forms of life and the process of life. Currently, enough evidence has been accumulated to support the assertion that self-realization in old age can be achieved through the transmission of life experience.
The purpose of this work is to substantiate the phenomenon of life experience as a way of accumulating subjectivity in old age. Research tasks include identifying the essential characteristics of life experience, indicating the possibility of personality development in old age, describing its structure, genesis and methods of its translation as ways of self-realization in late age.
The author is of the opinion that life experience is the meaning-forming structure of personality, which develops throughout a person’s entire life journey. Life experience is not just any experience at all, but the experience of self-knowledge and self-creation. According to K. Jaspers (1994), a person creates himself only insofar as he grasps behind this creation something else, a higher meaning. Realizing the need to understand his place in the World and, accordingly, the need for self-expression, a person in mature years strives to discover the meaning of his own life, and in old age - the meaning of Human life as a whole and the meaning of death: in his consciousness, the stages of life are built on one another and are connected into a whole thanks to the transcendental integrating principle.
Thus, life experience provides the opportunity to gain existential meaning and overcome the fear of the finitude of one’s existence. An analysis of the works of V. Frankl allows us to assert that the discovery of existential meaning in the course of gaining life experience allows a person to understand responsibility towards life. This responsibility can be understood from the point of view of the uniqueness of life and its value (V. Frankl, 1999). This understanding can come to a person at various periods of his adult life (and, above all, at its existential moments). However, in old age (not all old age), special conditions are created for this: at the end of life, a person is especially clearly aware of the temporary and irreversible nature of life. In other, earlier periods of life, a person cannot understand and accept this - he is too absorbed in the process of life itself. At the same time, the very meaning of human existence, according to V. Frankl (1999), is based on its irreversible nature.
Life experience is not the prerogative of old age; it develops throughout the entire life journey, but its significance as an integrative meaning-forming structure of the personality becomes obvious precisely in old age. In old age, a person, according to K. Jaspers, is “full of life,” but, due to the social situation of development, he is removed from life in society. These factors allow an elderly person, endowed with rich life experience, to distance himself from life and understand its existential meaning. It is the need to comprehend this meaning that, in many ways, constitutes the essence of man’s spiritual quest.
We define the concept of the life experience of an elderly person in the context of a direction known as the “life path of the individual” (, , -Slavskaya,). In this context, the life course is considered as a general scientific concept that describes the progress of a person’s individual development from birth to death. The life path is characterized by multidimensionality and presupposes the presence of many autonomous trends, lines and development opportunities. A person’s life path, according to (1989), is determined by how much and how a person is involved in the continuity of historical development. Therefore, life experience is the subject’s contribution to the values and ideals created by his generation.
The content of life experience is determined by the series of events in a person’s life. “Events” are key moments and turning points in an individual’s life path, when a person’s life path is determined with the adoption of one or another decision for a more or less long period (1989). Thus, the facts of a person's life are integrated into life experience only if they become a personal event. A person, comprehending and experiencing an event, determines its significance for himself and others and predicts the consequences of this event in the perspective of his life path. The process of integration of life experience is associated with the active work of self-awareness.
According to , “as a person gains life experience, not only more and more new aspects of existence open up before him, but also a more or less deep rethinking of life occurs. This process of its rethinking, which goes through a person’s entire life, forms the most intimate and basic content of his being, determines the motives of his actions and the inner meaning of the tasks that he solves in life. The ability, developed in the course of life in some people, to comprehend life in the grand scheme of things and recognize what is truly significant in it, the ability not only to find means to solve problems that randomly arise, but to define the tasks themselves and the purpose of life so that they can truly to know where to go in life and why is something infinitely superior to any learning, even if it has a large stock of special knowledge, this is a precious and rare property - wisdom” (1989, vol. 2, p. 244).
The quoted statement points to the most important features of life experience (the author calls it wisdom): it is formed as a result of rethinking the most important events of life, the experience of rethinking and hierarchizing meanings continues throughout the entire life path, the integration of this experience forms the basis of activity in terms of personal self-determination. This allows us to conclude that the integration of life experience is associated with the intention to expand the boundaries of the individual in the world and with the development of new forms of self-realization, that is, with the subject position of an elderly person.
The idea that life experience, being a basic integral formation, determines the development of personality in old age is close to E. Erikson’s idea of achieving the highest level of ego-identity (integrity, accumulated integration) as the most important task of a person at the final stage of the life cycle. The author defined this “fruit of the spiritual quest of a lifetime” (E. Erikson, 1996, p. 376) as the accumulated confidence of the ego in its desire for order and meaning: this is the acceptance of its life path as the only one that should and does not need to be replaced, this is emotional integration and firm confidence in the most important values of existence. The highest level of ego-identity, according to the author, allows an individual to transcend into the integrity developed by his culture and civilization.
Determining the content of life experience and its significance for old age allows us to move on to the question of its structure. In our opinion, the life experience accumulated by a person towards the final stage of his life includes value experience, which is associated with the formation of ideals, moral norms, the most important motives, interests, beliefs - that which guides a person’s efforts; the experience of reflection about oneself and the object, which connects all components of experience with each other; activation experience that orients a person in his own capabilities; operational experience, combining specific means of transforming the situation and one’s capabilities, experience of cooperation; wisdom, as an expert system of knowledge that allows one to make informed judgments in vital situations, as well as the experience of meaning formation and meaning awareness. The expansion of life experience occurs through the mutually enriching closure of different types of experience: direct, sensory, semantic, assessed emotionally and indirectly, on a rational level.
Despite the differences in ideas about life experience in philosophical literature, it is presented as an integrative formation, the result of mental and spiritual practice, a synthesis of the fruits of the mind, feelings and will, in which the activity and value of the individual appears, and on which one can and should rely when assessing the surrounding reality and your place in it. Such an important importance of life experience, emphasized in the works of philosophers, has not received proper development in the present time.
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A new direction for developing the concept of “experience” has taken place in gerontology (, , 1997). In his fundamental work “Lengthening Life and Active Old Age,” he defined experience as the basis for the adaptation of living organisms to the requirements placed on them. Experience, according to the author, makes it possible to self-preserve life and participate in the progress of society. spoke about experience in general, as well as about professional and social experience. At the same time, he considered the professional and social experience of older people to be one of the factors determining the economic viability of society. Experience must be present in assessing the true importance of the elderly in its composition, along with taking into account the need to spend on social support for that part of the elderly population whose functional capabilities are unable to balance the level of demand placed on them by work. G. Frenkel emphasizes the importance of studying the concept of experience without revealing the conditions for its acquisition and translation.
In psychology, studies of life experience are few and varied in methodological and methodological approaches. First of all, we should note the theoretical development of the concept of experience. (1975) considered the individual experience of the subject as an activity that actually exists for the subject, an expanding activity, represented in time - in the form of his past and the future he foresees. emphasized that at the level of past impressions, events and the subject’s own actions “do not at all appear for him as quiescent layers of experience. They become the subject of his attitude, his actions and therefore change their contribution to the personality. One thing in this past dies, is deprived of its meaning and turns into a simple condition of its activity - established abilities, skills, behavioral stereotypes; something else is revealed to him in a completely new light and acquires a meaning he had not previously seen; finally, something from the past is actively rejected by the subject, psychologically ceases to exist for him, although it remains in the warehouses of his memory. These changes occur constantly, but they can also be concentrated, creating moral turning points” (1975, pp. 216-217). Pointing out that the contributions of past experience to personality depend on the personality itself, the author emphasized that a person enters into an active relationship with his experience, which enters into personality through the internal work of comprehending and rethinking life events.
Experience is active due to the activity of the individual participating in its formation. As D. Dewey (1999) noted, experience is not closed, it is alive and therefore developing. Rational experience is free from the domination of the past; it involves reflection, which frees us from the limiting influence of feelings, desires and traditions.
The analyzed works indicate the sources and characteristics of experience. Life events are experienced, evaluated in the system of value-semantic orientations of the individual, actively processed by the individual and become his life experience. Life experience (life experienced by a person as an experience), which determines the value of an individual, his cultural potential, acts as a constant object of introspection. Thus, life experience is subjected to value-semantic and reflective elaboration by the individual and exists in constant internal movement. What is internalized requires exteriorization—experience tends to be translated. The problem of transmitting the creator's experience in art was discussed (1987). We are talking about the experience of emotional life, its complex processing, but art does not exist without the act of translation and perception - “art is social in us” (, 1987, p. 238). According to the author, the remelting of the creator’s feelings is accomplished by the power of social feeling, which is taken outside of us, materialized and enshrined in external objects of art. In order for the broadcast of emotional experience to be effective, a creative act of overcoming the feeling, resolving it, defeating it is necessary - only then is art realized. Emotional experience, according to , reveals the powerful forces of their aspirations, which can only be resolved in extremely important actions. In connection with this, the author emphasizes the practical life effect of art, its educational value, which lies in the “remelting of man.” L. S. Vygotsky raises the question of the content of life experience and its role in the process of human self-determination. The content of life experience is the experienced, subjected to semantic processing, reflected life events, during the hierarchization of which their resolution and ordering occur. In this complex, dynamic process, the meaning of life is updated or changed, and with it the possibility of creativity in one’s life and the prospect of stimulating the self-creative process in other people. The meaning of life is presented to the individual as the experience of the fullness of one’s self-expression and the intensity of interaction with life. This is the experience of a person’s confidence that his life experience is relevant and necessary.
A review of the few and very different studies on the problem allows us to develop a theoretical approach to determining the content, genesis and structure of life experience, justify its relevance to late age and outline the prospects for its empirical study. The general psychological basis of the approach proposed in the article is the position on the systemic structure of higher mental functions (to which experience can be attributed with full responsibility) and their systemic organization. In relation to the problem under discussion, it is important to note that L. S. Vygotsky’s idea of the “zone of proximal development” is transformed into the perspective of endless human development. The process of development of a higher mental function is an introduction to culture, which acts as an ideal form. In adulthood, unlike childhood, a person has the right to decide for himself whether to enter a culture (or a culture to enter him) or remain outside it. As (1997) notes, culture is an inviting environment, a person is a probability for it; culture is very sensitive and the non-participation of even one person in it is a form of its destruction. Incorporation into culture during the formation of life experience presupposes a person’s orientation when assessing life towards higher values and meanings, and the formation of an intention for self-creativity and self-realization. The ideal form has its own carriers, who act as mediators of development. An intermediary, a mediator, is necessary for the ideal forms of culture to reveal their human content, so that familiarization with them becomes possible. in their capacity he considered the role of three mediators: an adult (in a pair of interindividual activities), a sign and a word. The meaning of the symbol and myth was noted, and later meaning was added to them. Let us consider the role of some of the presented mediators in the formation of life experience.
Word. (1983) pointed out that the word aimed at solving a problem refers not only to external objects, but also to the behavior of the person himself. With the help of speech, you can turn to yourself, as if viewing yourself from the outside as an external object. Thus, the word (like other mediators) brings to life spiritual forms of activity. This is the first condition for self-formation, self-construction. In the course of verbal communication and in the course of turning to the printed word, impressions and life events are set in motion, comprehended, signified, structured, enriched and broadcast. (1992), noted that language is an individual form pre-existing in relation to any individual development, since a word is capable of generating a special state of soul and thought - this is looking inside oneself, knowing oneself, the birth of an achiever. It is worth mentioning here that he insisted that nature does not make people - they make themselves: every person must be born a second time and be responsible for the second birth. The rebirth of personality is accompanied by the accumulation of life experience, and the word, having the quality of an ideal form, is a source of polyvariance in development, since it provides opportunities for almost any realization of human potential, of course, if a person uses the potential of the word or refers to it. According to (1995), through the word the individual sets goals and becomes free. Free speech has a rich internal content, thanks to which words are the source of the generation of new things, including new cultural forms. Thus, a word, rich in internal content, is an instrument of the internal work of life experience. Through words, this experience is in constant motion (in the form of structuring, comprehension, hierarchization and translation), and internal movement is the way of its existence. It should be noted that with the help of words (as well as other mediators), experience must be enriched (life experience cannot be static, and its bearer cannot be self-absorbed). The work of mastering new things is necessary, which (according to ) is the absolute acquisition of a person, overcoming oneself and reaching a new level of self-development.
Another person (in a pair of interindividual activities). According to L. S. Vygotsky, the discovery of the internal form of mediators begins in the joint (in words - cumulative) activity of a child with an adult. The development of higher mental functions proceeds from intersubjective activity to intrasubjective activity. One subject of activity shares his objective activity and its means – mediators – with another subject. This is how the first birth of a higher mental function occurs. We know what happens next with the second subject (the child). However, it is impossible to imagine that in the drama of the first birth of the actually human in man, the adult remained only an extra, a mediator, an intermediary. As pointed out, “...man is always in the process of becoming, and every history must be defined as the history of his effort to become a man. A person does not exist - he becomes... The fundamental passion of a person is to give birth to what is in an embryonic state, to come true... a person's passion is to come true... a person is a very intense effort, long work (, 1991, p. 31). Thus, an adult in a pair of interindividual activity is the creator and bearer of mediators, this is his “spiritual equipment”, his “spiritual workshop” (terms), which can be more or less rich and modern. By broadcasting his experience of interpsychic activity, a person creates himself and helps others to succeed. At a certain stage of development (self-development), a person becomes able to make a choice of his own destiny, determine his own identity and bear responsibility for the choice he makes. This experience creates “spaces of internal excess” (O. Mandelstam), which is looking for how to realize itself in real space and time. Experience expands and deepens, is evaluated and verified in reflection. During the broadcast, experience is correlated with life itself and undergoes a severe test, accumulating the energy of life. The static nature of the “resting layers of experience” determines the impoverishment of the reflexive and spiritual components of human life, the devaluation of its spiritual equipment. Thanks to the “excess of internal space,” a person can become “the measure of all things,” and his capabilities can be commensurate with the potential of culture (1997).
Myth and fairy tale. The second birth of a person is associated with the formation of life experience. Thus, G. Hegel (1990) associated rebirth with the transformation of his first nature into a second, spiritual one. The energy of such birth, that is, effort on oneself, gives rise to processes of personal self-determination. The formation and expansion of life experience is a continuous creative act of creating a new form, a new language for describing the world. This language defies conceptualization, but yields to metaphorization. In many ways, myth and fairy tales exist as carriers of the culture of ancient peoples. Many outstanding literary works are metaphorical in form and carry the energy of myth (fairy tale). Fairy tales reflect the meaning of life and the most important moral values.
In the works of S. Moscovici, R. Bart, G. V. Bobrysheva, Yu. M. Lotman, one can find references to the similarity of social, everyday experience, in its content and structural features, with mythological thinking reflected in myths and fairy tales. When it comes to identifying the features and patterns that characterize “common sense” and scientific ideas, the authors propose to turn to the material of myths and dwell on the relationship between archaic and scientific ideas (, 2001). Of course, “common sense” is not identical to life experience, but they will be united by integrity, indivisibility, and therefore resistance to contradictions (life experience makes it possible to integrate various meanings, but without “fixing” their inconsistency - thereby creating a space of freedom that does not is experienced by the individual as uncomfortable). The free space of meanings of life experience (or the “space of internal excess”), mediated by the language of a fairy tale (myth), initiates an activity process in the child’s soul. In the work of L. Elkoninova and (1993), a fairy tale is considered in the context of the process of sign mediation as a model of a “decision-making” situation, the hero’s initiative in accepting and implementing the demands and challenges of this world. In a fairy tale, the situation of the development of subjectivity is modeled through the act of taking responsibility, working and solving a problem, caring and working to carry out an action. By identifying himself with the hero, the child decides to enter the complex world of adults.
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Meaning. Life experience is awareness, experience, structuring of the life path, which is constantly rethought. In integral experience, the life and creative path is experienced as a discovery: unfinished paths in it are synthesized and united in a person’s creation of himself, self-construction. Life experience is built in the process of self-construction of the individual, increasing his self-acceptance and acceptance of the world as a whole. The structure of life experience is constantly updated due to the work of meaning generation and meaning construction: external determinants gradually become more and more mediated by the specifics of the internal structure, more and more individualized. New, more mature structures of life experience are freed from unnecessary elements and become clearer and balanced.
The order of deployment of the structures of life experience is determined by an objective characteristic of the place and role of certain objects and phenomena in the life of a given person, or a system of semantic connections (2003). The fusion of meanings with the life processes of human existence, their close connection with the human world determines the fact that in meanings those horizons of the world are opened that are expressed in the projective potency of human experience (1990). Life experience does not reflect the life world (as an organized set of all objects and phenomena of reality associated with a given subject through life relations), but life meaning, given in spatio-temporal coordinates.
In the course of expanding and deepening life experience, it reflects the process of movement from life meaning to existential meaning. According to (2005) life meaning, determined by the life world, serves adaptation in a changing world. This meaning can become static, given, completed, imposed. It appears more as a necessity than as an opportunity. Raising the question of existential meaning is possible only after reaching the level of self-determination, awareness of possibilities and responsibility for decision-making or rejection, for personal choice. At the level of existential meaning, a person makes decisions consciously, and not under the influence of external criteria; his choice is subjective and responsible, it is associated with the concept of risk and uncertainty (, 2005).
Thus, life experience, reflecting the infinity of the world, includes a region of infinite meanings (as opposed to a region of finite meanings). It captures and is in constant motion the meanings of the most important events in life, hierarchically organized and crowned with existential meaning.
In life experience, subjectivity, meaningful structure, axiology, phenomenality, and existentiality of a person are manifested. At the same time, reflection, interrupting the continuous process of life, takes a person mentally beyond its limits. A person is thus able to take a position outside of life, which can result in spiritual emptiness or the construction of new moral foundations for life. Thus, unlike everyday life, life experience is free from complete absorption in the process of life in order to develop an attitude towards it, to take a position above it, outside it, to judge it. According to (1993), old age is respected only on the condition that he defends himself, maintains his rights and rules his field until his last breath. In our opinion, an aging society should provide an elderly person with opportunities to protect his value, sovereignty and uniqueness, relying on the only and extremely significant psychological new formation of this age - life experience.
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How to make an important decision in life?
First of all, you should decide on your values. Everyone has their own priorities. What is meaningful to one is completely unacceptable to another. Refer to past experience. If you have ever managed to overcome a similar conflict before, you will feel more confident in solving a similar problem.
How can we get closer to understanding what is the right step? First, allow yourself to be in doubt. There is no need to lock up your emotions or hide them from loved ones. You must free yourself from negative emotions as much as possible. And this can only be done through analysis, reflection and immersion in the problem. Let no one stop you from thinking, feeling, being yourself. Very often people run away from themselves and do not look for possible ways out of the situation, although it is not as difficult as it may seem to them at first glance. Relate different ways of thinking to your particular difficulty and you are sure to find a satisfactory solution.
Incompleteness theorem
Kurt Gödel also proved in his famous great “incompleteness theorem” that it is impossible to create any complex consistent system of axioms (in other words, rules). It will always be possible to formulate a hypothesis that can neither be refuted nor proven without going beyond this system of axioms. You can, of course, add axioms to remove the contradiction, but in the new system it will again be possible to formulate a hypothesis that can neither be proven nor disproved.
That is, everything is like the biologist Markov (see the note “On evolution, startups and corporations”):
Complicating the system leads to internal conflict, which can only be resolved by further complicating the system.
But further complication of the system only leads to the fact that it becomes possible to formulate even more contradictory statements! Vicious circle.
And I'm not even talking about such a limitation as a person's ability to embrace all these rules! Talk to lawyers, the modern legal system is so complex that jurisprudence, like mathematics, has long been divided into many branches, which no one has checked for logic and consistency for a long time. And this has led to the fact that in the courts it is not the one who is right who wins, but the one who is stronger and who has more money for lawyers. That is, in the end they came to the same thing that they tried to get away from with the help of rules - that the one who has more power is right.
Why do people make so many mistakes?
Sometimes you can notice this interesting trend: people strive for a certain goal, but every time they cannot overcome the same obstacles. These circumstances become an insurmountable obstacle for them, which frightens them with its large size. It seems that it will never be possible to get around this wall, oppressive and impassable. In fact, every problem has a solution. Sometimes you just need to look for it properly. First, consider various options, analyze your capabilities, trying not to diminish your own merits and merits. You can always get the necessary information if you don’t know something.
Mistakes in themselves are not an indicator of failure. They signal to us that we have not fully utilized our resources. Often, in reality, people have more moral and mental strength than they can imagine. They just don’t use them and don’t engage in self-development.
Where can I get additional strength?
Surprisingly, the more we invest our own strength into something, the more resources we have for achievement. It is much easier to give up at the first difficulty, be disappointed in the work you have started and consider everything pointless. Take the necessary steps, don't stop there. If you systematically move towards your goal, then gradually it will turn from unattainable into real and achievable. In fact, nothing is impossible. And a good deed leads us forward, guides our personal development. In this regard, it is easier for believers: they seek help from the Almighty at the right moment. If only every person could accept the guidance that comes to him. It's no secret: to feel happy, you need to live in harmony with the world, that is, take into account some rules. Common sense will always help you understand a difficult situation and look at it from a different angle.
Ability to think analytically
Before you give up on yourself in some impassable difficulty, do not rush to despair. It may well turn out that the problem lies in the inability to accept the situation, in the unwillingness to take responsibility. Before you start blaming, try to change your attitude towards what happened. There is no need to constantly dwell on negative aspects, look for those to blame and start arguments with others.
The ability to think analytically is an important quality that should be adopted for harmonious and comprehensive development. Whatever happens in your life, accept the problem as a challenge and start working on solving it. Never give up. This is the only way to feel a surge of additional strength and much-needed energy.
How does common sense relate to creative thinking?
In the course of their life, every person in one way or another faces the need to overcome significant difficulties. As a result, he has to model a new reality for himself. A reassessment of values occurs, a new outlook on life is formed. Creative thinking represents such a high level of consciousness at which a person expands his capabilities. She becomes strongly motivated to achieve her desired goal. In all cases, common sense contributes to the emergence of such confidence. Thanks to it, people can predict their results, work for the future, and visualize their desires. After all, all the achievements we have are the result of hard work and effective work on ourselves.
