Dislike and cognition
E. Fromm, while studying aggression in his time, came to the interesting conclusion that it can be divided into two types: benign (instrumental) and malignant (hostile). Moreover, Fromm considered the latter to be characteristic only of humans …
The world we live in is one. Its unity consists in materiality. All phenomena and processes of reality are interconnected and interdependent. The objective forms of the existence of the material substrate are space and time. The most important feature of our world lies in the uneven distribution of matter, energy, information (diversity) in space and time. This unevenness is manifested in the fact that the components of the material substrate (elementary particles, atoms, molecules, etc.) are grouped, combined into relatively isolated aggregates in space and time. The process of unification has a dialectical character, it is opposed by the process of separation, disintegration. But the fact of the existence of associations at all levels of organization of matter speaks of the dominance of integration over disintegration.In inanimate nature the factors of integration are physical fields, in living objects - genetic, morphological and other interactions, in society - production, economic and other relations.
Professor V. A. Ganzen. Systemic descriptions in psychology
E. Fromm, while studying aggression in his time, came to the interesting conclusion that it can be divided into two types: benign (instrumental) and malignant (hostile). Moreover, Fromm considered the latter to be characteristic only of humans.
He defined malignant aggression as its non-adaptive form, which has primarily social roots, not biological ones. Even today it is difficult to disagree with this observation of the German philosopher and sociologist, given the complete absence of malignant aggression in animals, which, unlike humans, are not social beings. It has long been noted that a hunting dog chasing a hare has about the same "expression" of the muzzle as in those moments when it meets its owner or is in another anticipation of something pleasant. A similar "joyful indifference" during an act of aggression is observed to a greater or lesser extent in other animals, both in relation to other species and in relation to their own brethren. Animals are balanced aggressive, their aggression is surprisingly rational and precise,infallible in relation to the goals of survival in specific environmental conditions.
But with a person, everything is much more complicated. A person is able to be aggressive inadequate to his surroundings, is able to rejoice in someone else's grief and feel hatred, and therefore both types of aggression are present in him. Malignant aggression of a person through the prism of system-vector psychology is aggression explained by the presence of so-called additional desires in him.
At the lectures "System-Vector Psychology" by Yuri Burlan, the process of the appearance of a person's psyche, additional desires, is revealed in detail. These include: the unconscious limitation by the person's closest ancestor of his additional desire for food, out of balance with nature (his own body), its subsequent limitation and transfer to other people with the acquisition of the ability to feel them.
The result of this complex series of internal changes in our ancient ancestor was the emergence of a new mental material created from the usual animal desire for food, because the latter, due to its out of balance with nature, was prohibited and therefore had to manifest itself outside the desires of the body: at first in the form of a desire to commit an act of cannibalism in relation to another person, and then, as a result of a primitive sublimation by a person of this cannibal aspiration (because “it is impossible”), in the form of our human hatred of our neighbor. This minimum of sensation (knowledge) of one person by another, given to us by nature back in primitive times, is called hostility in system-vector psychology.
The wolf will not experience any joy at the fact that his hunting partner is injured, and will not be upset if the partner is more successful. But we, people, feel good when another is bad. And this is exclusively our, human ability, given to us by nature for a reason: this is how we primarily perceive (cognize) other people as hated and claiming not only what belongs to us, but even our own eating of ourselves.
In the form of human hostility, a student of system-vector psychology is presented with a certain special property of the psyche, a “spark” that is potentially capable of not only flaring up to the size of a huge flame, but also qualitatively changing - becoming the reverse of itself. And in order to flare up (develop), this spark needs the same huge amount of combustible material, which is nothing more than our additional desire for food. And for this very reason, nature actively helps us to increase it.
As can be observed in everyday life, any satisfied desire appears again over time, only in a larger volume. Usually we express this in relation to the previous way of satisfaction with the words "tired", "bored", "morally outdated", etc., but inside it is just our grown desire, which already requires a little more for its satisfaction. Much the same happens with our basic additional desire for food. It constantly satisfies itself and grows, demanding new, more perfect forms of its filling. These forms of filling in system-vector psychology are called properties of vectors. All of them have now been found and put together into a single hierarchical system (for example, memory in the anal vector, love and fear - in the visual, intuition, inductance - in the olfactory and oral vectors, etc.).Revealing these innate properties (in their own vectors) through work for a group (couple, society), a person thereby satisfies and increases his additional desire for food, and therefore his dislike, which comes from this desire. On the contrary, without realizing himself in a group, a person experiences more hostility to the environment, since his additional desire for food is able to fill himself only with this hostility.
Unification and cognition
From all this, one can understand that the opposite of hostility is the knowledge of oneself and other people, since hostility is, in essence, cognition, only tiny, primary, and it is capable of developing outward, turning into its qualitative opposite.
But what then does cognition look like? Does it look like simple observation, memorization, drawing conclusions? In principle, all of the above are its particular components, but in general this concept is much broader.
Cognition is the disclosure by us of any properties "hidden" from us. Today we reveal these properties within all the numerous connections that we build among ourselves, creating families, groups, society as a whole. In their construction, everyone makes some kind of contribution according to innate vector abilities: the skin man designs the infrastructure, creates the law; anal systematizes and transfers knowledge; the visual imposes cultural restrictions on us, and so on. At the same time, each of them interacts with the surrounding people, uses them sublimated, but not primitively, eating them physically, but more difficult, interacting with them with the help of their developed conscious (cognizing) thought. For example, a skin-visual woman is able to reveal in herself such properties as love and compassion, only if she makes efforts there,where these hidden properties are necessary (nursing, medicine, parenting, charity, etc.). In essence, the compassion of this visual woman is hidden in her own fear, but she can turn fear into the opposite of herself - she can only cognize compassion (or love) by adequately realizing herself in society, in the right connection with other people.
After all, where connections appear, form appears, and hence the division into internal and external - into opposites that can be differentiated relative to each other, which is cognition. For example, our fear is initially a form of hostility, but through our inclusion in society, we turn it into material (content), from which society molds a new, more complex form (love, compassion).
And so everywhere: at first, there is another round of growth of hostility between people, which threatens with general decay and death, therefore hostility is limited by society (through law, culture) and is "processed", sublimated from the reverse side of this restriction into new, more complex types of social ties (inside which, along the way, new properties are revealed). This is our collective knowledge - through integration.
Cognition in the sound vector
The hostility in the sound vector, due to its properties, has the form of egocentrism, which introduces the sound engineer directly into the highest system of relationships between the internal and the external: I am inside and God (as a category) is outside. Sound specialists have a personal dislike for "God", and their entire realization in their sound vector from ancient times to the present day is nothing but "aggression" in relation to this subjective abstract category.
There are many ways to fight with God. In a negative scenario, you can do it alone and only for yourself, for example, become a serial sound maniac of an urban type. You can sort out your relationship with God sublimated (for the benefit of society), doing, as an option, heart surgery as a surgeon. And in another scenario - simply unite with other sound people and a whole group of sound scientists to build a hadron collider, to invent global telecommunications.
The sound person still forms his thoughts according to the animal principle, therefore cognition for him is to break, open, see what is inside. This is the highest form of aggression inherent in humans. But such aggression is capable of being collective and socially useful (benign), which means that it can create certain special types of connections within the collective - connections of a sound order. And inside the connections, as you know, hidden properties are revealed, in this case - sound.
For example, scientists united in a team achieve greater results in their work than those who work in isolation. An individual can do a lot if he is aimed at achieving common goals (after all, he is connected with society), but in a group people are even more closely connected with each other, work for society as a single organism, which means that the efficiency of their work increases.
From all this, one can understand: our hatred for something is an illusion that exists only in our sensations. This is what is not. And what exactly is not, we each time find out deeper and deeper: revealing new forms of relationships, connections, structures. In a word, we perform integration, through which each newly emerging particular is immediately included in the general, otherwise it simply cannot be.
The predominance of the integration processes over the disintegration processes, which V. Ganzen speaks about in the above quote, is just one continuous process of integration, and the illusion of disintegration is possible to have only by looking at the processes from the point of view of the particular, and not the general. Based on this, the expressions: "Where the world is heading", "It used to be better", "This is wrong" (read: "This is wrong, because it makes me feel bad") and others like them do not reflect the full picture of what is … To see the full picture is possible only by understanding general things, and not individual particulars, looking at the world in volume - through the entire eight-dimensional matrix of the psychic.