Interiorization

In psychology, internalization is the formation of the internal structures of the human psyche through the assimilation of external social activity ^[1] , the appropriation of life experience, the formation of mental functions and development as a whole. Any complex action, before becoming the property of the mind, must be realized outside. Thanks to internalization, we can talk about ourselves and actually think without disturbing others.

Thanks to internalization, the human psyche acquires the ability to operate with images of objects that are currently absent in his field of vision. A person goes beyond this moment, freely "in the mind" moves into the past and the future, in time and space.

Perhaps animals do not have this ability and cannot arbitrarily go beyond the current situation. The word serves as an important tool for internalization, and speech action is a means of arbitrary transition from one situation to another. The word identifies and consolidates the essential properties of things and the ways of operating information developed by the practice of mankind. Human action ceases to be dependent on an externally given situation that determines all animal behavior. From this it is clear that mastering the correct use of words is at the same time mastering the essential properties of things and how to operate with information. A person through a word assimilates the experience of all mankind, that is, tens and hundreds of previous generations, as well as people and groups that are hundreds and thousands of kilometers distant from him.

For the first time this term was used in the works of French sociologists ( Durkheim and others), where interiorization was considered as one of the elements of socialization, meaning borrowing the main categories of individual consciousness from the sphere of public experience and public representations. The concept of internalization was introduced into psychology by representatives of the French psychological school ( J. Piaget , P. Janet , A. Wallon, and others) and, in the course of massive and systematic falsification and distortion of the scientific heritage of the Soviet psychologist Lev Vygotsky , was attributed to him by his self-proclaimed followers as one of the fundamental concepts of his unfinished psychological theory ^[2] .

According to Vygotsky, his reductionist and mechanistic period of “instrumental psychology”, any function of the human psyche initially develops as an external, social form of communication between people, as a labor or other activity, and only then, as a result of internalization, becomes a component of the human psyche.

Subsequently, interiorization was studied by P. Ya. Halperin as a process and formed the basis for a planned-phased formation .

The concept of internalization is one of the key in the modern educational psychology of the United States.

F. Nietzsche had a peculiar understanding of internalization. In his work The Genealogy of Morality (1887), he wrote that “All instincts that are not allowed to go out manifest themselves inside. This is exactly what I call internalization. ” ^[3]

Internalization of communication processes

The human mental processes are subject to changes in the situation of communication, since communication in some “latent” form is contained in them even when the person is alone. The structure of human mental functions has many similarities with the structure of communication processes. This, in turn, is due to the fact that mental functions are formed “in early ontogenesis with the internalization of communication processes”.

In the process of human ontogenesis, there is internalization, a certain process, as a result of which stable, deep, synchronous structures of the human psyche are created, similar to the “a priori social forms” of the human psyche. These social mechanisms of the psyche, in turn, determine the nature of the “overlying” changing, diachronic mental processes (respectively, the “speech” of the psyche) of a person (emotional and cognitive), determine their nature as social processes. In this vein, internalization acts as a “mechanism of formation of a mechanism” (a social mechanism of the human psyche).

Interiorization does not have a predominant relationship to any particular mental process (memory, perception, etc.), but it equally determines the social forms of all mental processes. The results of internalization relate to the perception of specific sociocultural information (however, in this case they are especially evident): a person perceives everything (both in the broad and narrow sense of the term) in social forms.

According to the results of internalization processes, a feature of the structure of human mental processes appears, due to which their course differs from the course of similar processes in animals.

A prerequisite for internalization is an unconscious internal plan (in a child in early ontogenesis). As a result of internalization, this internal plan is changing qualitatively, since a plan of consciousness is being formed.

As a result of internalization, a number of stable social structures of the psyche are formed, due to which consciousness exists. In addition, the result of internalization is the formation, on the basis of consciousness of certain detailed described internal actions.

Internalization, on the one hand, occurs only in the process of communication (obviously with adults), on the other hand, in the process of transferring an action (which can be performed by a person when he is completely alone) from the external to the internal, mental.

Communication Communication and Interiorization

There is a close connection between communication and internalization: in the gradual formation of mental actions within the framework of the communication of those who form and who form, internalization actually takes place and at the same time plays a crucial role in this formation. “The process of formation is the activity of one person, exactly the one who has mental actions; his individual activity, and not his interaction with the “other”. This “other” (formative) is one of the external elements of activity. ”

L. S. Vygotsky came to the following conclusion: the formation of the basic social structures of human consciousness occurs in the process of communication. In this case, the main point is the formation of what is called the symbolically-semiotic function of the psyche, that function, thanks to which a person can perceive the world around him in a special “quasi-measurement” of the system of meanings and the meaning field.

The symbolic-semiotic function is created in the process of interiorization. The system of social relations undergoes internalization, to the extent that it is “written down”, presented in the structure of communication between an adult and a child. This structure, expressed in signs, internalizes, “rotates” and “passes” into the psyche of the child. The result of interiorization is that the structure of the psyche of the child is mediated by internalized signs and the basic structures of consciousness are formed.

The internalized signs are acquired only and exclusively in the process of communication. Nevertheless, ontogenesis acts as a determinant of the structure. The structure of these signs reflects their origin.

And the initial situation, the structure of which is internalized, is communication, and the internalized, internal structure carries in itself and in its elements a folded communication, called dialogueism.

Dialogue, as a hidden mechanism of mental functions, plays a huge role; communication or minimized dialogue are considered as “embedded” in the deep, internalized structures of the psyche.

In addition, the signification function has a dialogical structure (that is, it carries a knowledge management, collapsed relations of the type subject-subject). ^[four]

• Higher mental functions
• Internalization
• Development parallelogram
• The early concept of J. Piaget on the development of thinking of the child