Motives of behavior and forms of behavior. What is an activity motive? Motives for learning activities of students

Send your good work in the knowledge base is simple. Use the form below

Students, graduate students, young scientists who use the knowledge base in their studies and work will be very grateful to you.

Motives of human behavior and activities

Introduction

1. Motives of human behavior and activities

2. Scheme of cognitive processes in the human psyche

Conclusion

Introduction

When we perform this or that act, it seems to us that it is confirmed by consciousness. After all, we are thinking people. However, concrete thoughts grow out of the realm of the unconscious. Consciousness and the unconscious function quite differently; the ways of reasoning of the scientist-philosopher and the artist-mystic differ in a similar way. From the point of view of consciousness, which is characterized by a consistent and reasonable way of thinking, the methods of cognition used by the unconscious seem like a crazy mockery of the desire of consciousness to achieve some kind of logic.

Motivation is a system of internal factors that cause and direct goal-oriented behavior of a person or animal. A host of often conflicting concepts have been developed to explain why an individual acts; why he prefers exactly the actions that he performs; why some people are more motivated than others, so that they succeed where others of equal potential fail.

In this paper, we will consider issues related not only to motivation, but also to cognitive processes, and in a practical task we will find out what kind of memory was discussed.

1. Motives of human activity behavior

The human intellect, in the most general sense, performs one function - directs movement in space, directionally dissipates energy. If we compare, say, a splash of water with human activity, then in general terms, a person will differ in that he concentrates his movements in a certain direction of space, which we call purposeful intellectual behavior. This purposeful (concentrated) release of energy, for the purposes of this article, we will conditionally divide into two categories:

1. Automatic - a practiced, trained action that does not require the intervention of consciousness;

2. Conscious - an action developed in new situations by conscious control, conscious training.

It is convenient to represent the automatic activity of a person in the form of a scale, at one end of which there will be an activity worked out by evolution and fixed rigidly in the physiology of the organism, let's call it a reflex. For example, regulation of temperature, blood pressure, immunity. On the other side of the scale, automatisms acquired in the process of conscious control of the person himself, for example, walking, spelling, speech, let's call it a ritual. Reflexes and rituals are intertwined, so it is impossible and unnecessary to draw a precise line between them. Reflexes complement rituals (for example, the balance reflex helps the walking ritual), and rituals expand the functions of innate reflexes (for example, reflex sneezing into a ritually worn handkerchief is more convenient than just sneezing).

Conscious action is the activity of the conscious intellect in a new situation for itself, which creates a pattern of behavior (ie the direction of energy release), works it out, thereby transferring it into the category of automatic activity - a ritual. All rituals are created only by conscious control.

* automatic activity = reflexes + rituals

* conscious activity = ritual formation activity

Such a division into automatic and conscious activity is convenient only for delineating the conceptual space within which I want to present the further trajectory of thought, but the actual mechanisms that implement reflexes, rituals and conscious behavior are most likely identical and do not allow us to draw a precise boundary between physiology and consciousness.

Both conscious and automatic activity obey the general universal scheme:

1. The intellect has accumulated energy that needs to be dissipated, released (dissipated).

2. There are conditions (context) for triggering an automatic action or action of consciousness.

3. Energy is released in the appropriate direction.

4. The potential energy of the intellect is reduced.

Both innate automatic actions (reflexes) and acquired automatic actions (rituals) are actions of the human psychic sphere. What does it mean.

The psyche constantly automatically forms the context of the situation, i.e. places in the subjective space of a person objects, terms, sensations (let's call all this images), that which can be a condition for any automatic action. The psyche automatically models the situation. This formation is automatic and in itself is a reflex. A person cannot, looking at a tree, consciously force himself to see a car instead of a tree, or looking at a word not to read it, or not to understand its meaning.

Context is a specific set of spatially oriented images that are conditions (factors, causes, stimuli, aspects, nuances, circumstances) for triggering an automatic action (reflex or ritual) in some specific direction.

Thus, both reflexes and rituals are actions automatically reproduced by the psyche in a certain context.

Example 1. A piece of food is stuck in the throat, this is the context. The vegetative intellect, being active, releases energy in the direction of a reflex action - a person coughs.

The same happens when performing an action trained by the consciousness.

Example 2. In a trolleybus, you need to validate a ticket (this is the context). The intellect, being active, releases energy in the direction of a ritual action - a person composts a coupon.

One of the most frequent images in the context are images of pain and pleasure. The vast majority of people develop by conscious training, conscious control, rituals that lead to the emergence of the image of "pleasure" in the context and consider erroneous rituals that lead to the appearance of the image of "pain" in the context of the image.

All reflexes, as observation proves, follow the same goal - the preservation of the systemic integrity of the organism, i.e. the longest possible survival (or the longest possible death, as typhoanalysts would say) of the organism for the purpose of physiological evolution. Cough, regulation of blood pressure, sexual reflexes - all these automatic actions have been worked out by the "consciousness of evolution" in order to preserve the organism, the population of cells in the form of an integral organism. Pain and pleasure are important images that arise in the context of a person as a legacy of the historical process of evolution, as the main conditions for triggering reflexes and rituals, the main purpose of which is self-preservation.

It is important to note here that a person forming a conscious ritual of avoiding pain, for example, wearing clothes in cold weather, does this not by choice, but by choice. Those. nothing forces a person to unequivocally avoid pain; theoretically, he can choose a behavior that will tend a person to pain. Also, nothing forces a person to pleasure, it is his conscious choice, which is fixed by the ritual, becomes a habit.

Conscious activity differs from automatic activity only in that the context (conditions) for the triggering of consciousness is the novelty of the context, i.e. the actual absence of sufficient conditions for automatic action (reflex or ritual), which it is necessary for consciousness to develop in a given new situation, which in itself is already an automatic action. In other words, automatic action is a reaction to certain specific (known, trivial) conditions, and conscious action is a reaction to novelty. It can be said that the action of consciousness is a reflex to novelty.

Since there are practically no two identical contexts, any context contains both familiarity and novelty, and since the psyche always has the potential for energy to dissipate, we are constantly aware of our context. Those. We are constantly aware of the situation in which we find ourselves. Consciousness is constantly trying to develop the behavior that is most appropriate in a given situation. Consciousness always collects a new ritual from ready-made pieces of reflexes and rituals.

A ritual is always a sequence of actions, therefore sequences are characteristic of people: communication by sequences (speech and text), the creation of algorithms, technological processes, logics, rules, laws - which are essentially the same thing - rituals.

Here we come to the key part of the presentation - these are the conditions for conscious choice. If we discard the reflexes that seek to preserve the body, if we discard the rituals as ready-made automatic habits, then what is left for the consciousness to be guided by when choosing the direction of releasing its energy in conditions of novelty (uncertainty, suspense)?

I tend to think (make my conscious choice of direction) that consciousness forms rituals following three conditions:

1. An inborn reflex of sufficiency (beauty, harmony), which determines the preferred proportional spatial relationships in any context.

2. Randomly chosen goal, direction in any context (conceptual, figurative space).

3. Context prediction.

This view explains why people are so different in their goals, but so similar in their methods of achieving them. If a person finds himself in a new situation, then he seeks to release energy in the direction of the goal that he once accidentally set for himself, in a sufficient (beautiful) way by selecting such a ritual that will predictably lead to this goal.

The goal of a person can be any image, a concept - a direction in the context. It can be banal self-preservation or something more unusual, for example, the planet Mars or power over the world. The vast majority of people do not go far in their goals from the goals of the body. This is especially true for women who care primarily about material goals.

The goal for the created ritual is set by consciousness. Consciousness collects it. Once the ritual is collected, repeated and fixed in memory, it becomes, in fact, aimless, meaningless. It works not because it is aimed at some specific goal, but because it works under certain conditions and the goal is reached automatically. This is the essence of the ritual, in order to achieve the goal without actually setting it consciously, without involving consciousness in those goals, the achievement of which is already automated. Consciousness can only slow down a ready-made ritual or create a new one. We can say that consciousness validates the goal, and the ritual verifies it. Consciousness "looks" into the future, and the ritual into the past.

A person reaches painful frustration when he reaches his life goal, "fulfills his mission" because. gets into a situation of uncertainty. That is why it is necessary to constantly have a long-term goal, for example, world justice. A clearly set goal (direction) will lead the mind out of the impasse of uncertainty in situations of novelty.

It cannot be argued that this or that goal set by a person is absolutely bad or absolutely good. One can only judge how much a person who achieves his goal hinders or helps us achieve our goals, which we once randomly chose.

Curious is the fact that consciousness is closely related to communication between people, which allows us to assume that conscious goals are not completely random. Perhaps in this "accident" a certain reflex of preserving the systemic integrity of the organism-society, of which we are all a part, is manifested. After all, it is for this purpose that I, for example, present this article here.

Given the fact that throughout life a person can randomly change his global goals, rituals created in the direction of those goals that were relevant at the time of their creation are fixed in the psyche. But since rituals persist almost throughout life, a person with age can demonstrate contradictory behavior, when a ritual or reflex aimed at achieving one goal is automatically activated in the current context and contradicts (non-co-directed) another goal that is relevant for the person at the moment.

Conscious actions are more energy-consuming than the actions of rituals and reflexes. Perhaps for this reason, a shorter ritual (Occam's razor) is preferable to a longer (non-optimal) one. In this connection, there is a constant reduction of rituals, shortening (optimization). Perhaps in order to have more time and energy left for conscious activity.

Summing up, we can conclude that a person is primarily motivated by an excess of energy that needs to be released - this is the highest level of motivation. One step down is the desire for novelty, because. It is with novelty that the consciousness works, effectively releases energy and opens up new possibilities for achieving goals. One step lower are specific goals that a person situationally (but taking into account the innate idea of beauty) consciously sets for himself and achieves through the automatic use of elaborated low-cost rituals.

The unconditional release of energy creates the -> striving for novelty, which opens up new possibilities for the -> striving for beauty.

Rituals and reflexes are always sequences. For the reason that consciousness has only one tool for the formation of a ritual - this is attention. By directing attention, consciousness sequentially chooses piece by piece those actions that it intends to link into an automatic ritual.

If we consider purely mental (not bodily) actions, then we can distinguish such automatic and conscious mechanisms:

o automatic mental functions:

* creating an image

* creating a context from images

- memorization (image and rituals)

* forgetting

* removal of irrelevant images from the context

ѕ automatic reproduction of rituals and reflexes

o consciously controlled functions:

ѕ retention and transfer of attention

* choice of direction, goal

- suppression of active rituals and reflexes

In fact, any ritual consists only of those pieces that are subject to consciousness. A typical ritual looks something like this: "transfer attention there - hold attention - suppress such and such a ritual there - transfer attention there",

By transferring attention, consciousness causes an automatic change in the context, which leads to automatic triggering of ready-made rituals and reflexes.

The transfer of attention to the muscles actually leads to a reflex of their contraction, which we used to call "will". In essence, there is no difference for consciousness in directing attention to the activation of a muscle or to the suppression of some kind of ritual - both are a way to release energy, to produce movement.

It is convenient to consider the predictive work of consciousness according to a universal scheme - consciousness predicts errors and corrects them before the moment of actual commission. Error is the direction of the release of energy, different from the direction chosen by consciousness as the goal. If the developed rituals and reflexes lead to a deviation from the goal, we are dealing with a mistake.

Consciousness detects a new mistake always after the moment of its commission. For consciousness, this is a new context, for example, the habit of turning the key clockwise can lead to an error if it is necessary to close another lock. After a series of such factual errors ("error training"), the awareness of this error becomes a ritual and can be predicted by consciousness until the moment of its commission, suppressed and a new ritual is developed. Considering that the purpose of consciousness is direction in space, and the result of the ritual is also direction in space, the work of consciousness is mainly to compare the predicted error with the predicted rituals. If the deviation is sufficient, the consciousness is not activated.

A new situation is always a mistake. In thinking, there is always some automatic ritual that is active at the moment. In essence, a mistake is the application of a certain ritual in inappropriate conditions. We realize this as a mistake if the ritual actually did not lead to the goal that we expected. The repetition of an erroneous ritual becomes in itself a ritual, the purpose of which is, naturally, the error, which, as the purpose, becomes the subject of divination. As soon as the error has become the subject of prediction, it can be suppressed by consciousness and a new ritual has been developed. As long as the error has not become the subject of a prediction, it is impossible to develop a better ritual, it is only possible to correct the consequences of the error (through an appropriate ritual).

The condition (image) that is part of the context and can serve as a key factor in the triggering of a particular ritual is the time elapsed between the two contexts. It is interesting to note that the very fact that time appears in a context depends on how new this context is. With age, a person bases his behavior more and more on automatically rituals and less and less forms consciously new rituals, which is realized as a rapid passage of time. This may mean that between inclusions of consciousness (reflex of novelty) there are more and more time intervals. All the rest (unconscious) time is occupied by the actions of automatic rituals.

Oddly enough, the most important problem in solving the problem of creating artificial intelligence is the problem of automatic image creation.

This problem is at the intersection of materialism and solipsism, physical and spiritual, automatic and conscious.

There is a heuristic that the format of the image should correspond to the purpose for which it exists. Within the framework of the approach proposed in this article, the image is a constituent content of the context, which, in turn, is a condition for the direction of action in space in accordance with an arbitrary goal chosen by consciousness. On the other hand, the image is formed reflexively, which means that it obeys the goal of all reflexes - to maintain integrity.

Image and context are inseparable. It is impossible to draw a precise line between image and context. Any image is contextual, any context is figurative. Throughout life, human images undergo division (differentiation), similar to how a zygote divides and differentiates. The images differentiated in space are connected, forming other images and contexts. Rather conditionally, we can conclude that the image is a part of the context, which often enters into other contexts, i.e. connects with other images. Otherwise, we can say that the connected context is broken down into subcontexts, each of which is stable and is an image.

In total, the image is an evolving integrity that allows you to direct energy in space.

Finally, I want to give a few considerations about the imperative of spatial orientation in the activity of the intellect. There is evidence of a direct correlation between the size of the hippocampus and the amount of human knowledge about the surrounding space. Figurative human knowledge (in addition to pure skills and abilities - reflexes and rituals), apparently, is a scalable map that allows a person to release energy in the target direction in each specific context most accurately. Eloquent "geometric" and "kinetic" forms of speech can serve as confirmation that thoughts flow in a spatially oriented way (besides the fact that the most frequent question on a mobile phone is "where are you?")

sphere of knowledge

line of reasoning

draw parallels

based on discussion

last resort

Based on this

so we come to the conclusion that

from this angle

point of view

is based

to beat around the bush

close in meaning

initial data

put everything in its place

out of place

limitation

introduction to [physics]

has a place to be

somewhere in

How do you know?

director

approximately

get stuck [in reasoning]

plane of interest

tend to think

enter into discussion

learn a lesson

multilateral questioning

2. Scheme of cognitive processes in the psyche

3. Practical task: research into the issue of memory

What kind of memory is it? If memory, a sign of good development of which are physical dexterity, dexterity in work, "golden hands".

Motor (or motor) memory is detected very early. This is, first of all, the memory for the posture, the position of the body. It underlies many professional skills that are gradually becoming automatic, i.e. carried out without attracting consciousness and attention. People with a developed motor memory learn the material better not by ear or by reading, but by rewriting the text. This is one way to develop literacy. Reaching full development earlier than other forms, motor memory in some people remains leading for life, in others, other types of memory play a leading role.

Motor memory is the memorization, preservation and reproduction of various movements and their systems. There are people with a pronounced predominance of this type of memory over its other types. Other people, on the contrary, do not notice motor memory in themselves at all. The great importance of this type of memory lies in the fact that it serves as the basis for the formation of various practical and labor skills, as well as the skills of walking, writing, etc. Without memory for movement, we would have to learn every time from the beginning, to carry out the appropriate actions. Usually a sign of a good motor memory is the physical dexterity of a person, dexterity in work.

Conclusion

In short, we need to analyze our motivations if it turns out that something inside us is preventing us from achieving our goals. Since the time of Freud, unconscious motivation has been one of the basic facts of human psychology.

Knowledge of the existence and impact of such motivations is a useful guide in any attempt at analysis, especially if it is undertaken not in words but in deeds. It may even turn out to be a sufficient tool to identify a particular causal relationship. However, for a systematic analysis, it is necessary to have a slightly more accurate understanding of the unconscious factors hindering development. In trying to understand the human personality, it is important to uncover its underlying forces.

BUT, if in the study of human motivation we limit ourselves to extreme manifestations of the actualization of physiological urges, then we risk ignoring the highest human motives, which will inevitably give rise to a one-sided idea of human capabilities and his nature. Blind is the researcher who, speaking about human goals and desires, bases his arguments only on observations of human behavior under conditions of extreme physiological deprivation and considers this behavior as typical. To paraphrase the saying already mentioned, we can say that a person really lives on bread alone, but only when he does not have this bread.

List of used literature

1. Adler A. Understand the nature of man. - St. Petersburg, 1997.

2. Bozhovich L.I. Problems of personality formation. - M.; Voronezh, 1995.

3. Deryabin, V.S. Feelings. Attractions. Emotions - L .: Nauka, 1974. - 258s.

4. James W. Psychology.- M., 1991.

5. Kichatinov L.P. Dynamics of the communicative needs of a developing personality // Text. Statement. Word. M., 1983. S.97-104.

6. Lazursky A.F. Selected works on psychology. M.: Science. 1997. - 446 p.

7. Levitov N.D. About the mental states of a person. - M., 1964.

8. Leontiev A.N. Needs, motives and emotions. - M., 1971.

9. Matyukhina M.V. Motivation for the teaching of younger students. - M., 1984.

10. Merlin V.S. Psychology of individuality. Voronezh, 1996

11. Obukhovsky K. Psychology of human drives. - M.: Progress, 1972.

12. Pavlov I.P. Full composition of writings. T.3., book 1. - M.-L.: Publishing House of the Academy of Sciences of the USSR, 1951.

13. Platonov K. K. The system of psychology and the theory of reflection. - M.: Nauka, 1982.

14. Psychological dictionary. - M.: Pedagogy, 1983.

15. Rubinstein S.L. Fundamentals of General Psychology. - St. Petersburg, 1998

16. Tikhomirov O.K. Psychology of thinking. - M., 1984.

17. Freud Z. Psychology of the unconscious: Sat. works / comp. M.G. Yaroshevsky. - M. 1989.

Affiliation motive

There is such an important and - one might say - a cross-cutting motive of behavior as the motive of affiliation (the desire to communicate). This motive manifests itself in three ways:

This is just the need for periodic conversations (the need for chatter, even if empty),

This is the establishment of relationships, contacts (the need to feel connected with other people),

The motive of affiliation in humans is much more pronounced than in animals. Due to the development of the human mind, he can plan relationships, put himself in the place of another, etc.

Power motive

An interesting and important motive is the motive of power - a stable and clearly expressed desire of a person to have people subordinate to himself, that is, those who can be forced to do something.

G. Murray: the motive of power is the tendency to control the social environment, including people, to influence the behavior of other people in a variety of ways, including persuasion, coercion, suggestion, restraint, prohibition, etc.

D. Veroff believed that the motivation of power is understood as the desire and ability to receive satisfaction from control over other people. Signs of a person's motive, power are expressed emotional experiences associated with the retention or loss of psychological or behavioral control over other people. Another sign of the power motive is the satisfaction of defeating another person in some activity or the chagrin of failure.

A number of scientists believe that a person with a pronounced power motive has a reluctance to obey others. However, one can argue with this: life shows that people with pronounced motives for power are easily organized in a hierarchy among themselves (a typical example is the army). A person with a pronounced motive for power is never enough of it, he is always ready to rise to the next step, but at the same time he can very willingly obey another leader, whose place he claims.

Some followers of Z. Freud declared the motive of power to be one of the main motives of human social behavior. A. Adler believed that the desire for superiority, perfection and social power compensates for the natural shortcomings of people experiencing the so-called inferiority complex.

E. Fromm, as a representative of neo-Freudianism, formulated that psychologically, the power of one person over other people is reinforced in several ways:

Opportunity to reward people

Ability to punish people

The ability to compel them to perform certain actions,

The ability to set your own rules of conduct.

The power motive also has a biological meaning, that is, it can be based on innate pack leader instinct. The presence of a pack leader is a strong competitive advantage, therefore it has biological significance. A pack as a fighting unit led by a leader was more likely to survive than a pack without a leader or with a weak leader. The leader organizes, plans, distributes roles.

Prosocial motives

Prosocial behavior - altruistic actions aimed at the well-being of other people, helping them. Such behavior is diverse in its characteristics and ranges from simple courtesy to serious charity.

Sometimes prosocial behavior causes great damage to the person himself, sometimes it ends in self-sacrifice.

With altruistic behavior, care for others is carried out according to the person’s own conviction, without any calculation or pressure from outside. In terms of meaning, this behavior is the opposite of aggression.

Aggressive motives

Aggression is a complex and multifaceted phenomenon. Often distinguish motivated aggression and unmotivated. The difference between these types of aggression is in the degree of evidence of motives.

A person has two different motivational tendencies associated with aggressive behavior:

Tendency towards aggression

The tendency is to slow it down.

The tendency to aggression is the tendency of an individual to evaluate many situations and actions of people as threatening him and the desire to respond to them with his own aggressive actions. Suppression of aggression - an individual predisposition to evaluate their own aggressive actions as undesirable and unpleasant, causing regret and remorse.

Literature

Maklakov A. G. General psychology. St. Petersburg: Peter, 2001. The system of human relations to being, the characteristic features of the relationship to certain aspects of being. Most often used as a feature of relationships with other people. Although character can manifest itself, for example, in relation to oneself, work, homeland, animals, books, social processes. Character is a psychological formation that includes a person’s emotional attitudes to typical life situations that have become fixed in the process of life and stereotypes of cognitive and behavioral patterns of response to these situations.

Nothing in the world is done just like that. Most people are sure of this. Such a belief applies not only to life phenomena and patterns, but also to the actions of people. Most often, actions are guided by certain motives. And we wonder why in a certain situation a person acts one way or another. Perhaps by revealing the essence of the concept of motive, we will be able to find answers to this question.

The concept and types of motives

Motivation - This is the internal state of a person associated with his needs. Motives are the driving force that activates physical and mental functions, prompting a person to act and achieve the goal. Motivation and various types of motives make a person purposeful, since the goal in most cases satisfies the need that has arisen in something.

Various types of motives in psychology are considered as phenomena that become a reason for action. The motive gives a person a lot of experiences, characterized either by positive emotions associated with expectations, or by negative emotions due to dissatisfaction with the current situation. Some types of personality motives are characterized by the presence of a material or ideal object, the achievement of which is the meaning of activity. In addition to motives, there is such a thing as incentives. These are the levers by which motives are invoked. For example, an incentive for a person may be a bonus, a salary increase, and for a child, an incentive is a good grade at school, for which the parents promised to buy something.

Types of human motives are divided into two levels: the motives of conservation and the motives of achievement. Most often in his life a person uses conservation motives, where the power of emotions acts for a short time, and activity is mainly aimed at not losing what has already been created. Achievement motives require a person to be constantly active in order to get what they want. To complete the picture, consider the existing functions and types of motives.

Functions and types of motives

The main types of human motives contain six components:

external motives. They are caused by external components. For example, if your friend bought a new thing and you saw it, then you will be motivated to earn money and also buy a similar thing.
internal motives. Arise within the person himself. For example, it can be expressed in the desire to go somewhere and change the situation. Moreover, if you share this thought with others, then for someone it may become an external motive.
positive motives. Based on positive reinforcement. For example, such a motive is contained in the installation - I will work hard, I will get more money.
negative motives. They are factors that repel a person from making a mistake. For example - I will not get up on time, I will be late for an important meeting.
sustainable motives. Based on human needs and do not require additional reinforcement from the outside.
unstable motives. They need constant reinforcement from outside.

All these types of motives perform three main functions:

incentive to action. That is, the identification of those motives that make a person act;
direction of activity. A function by which a person determines how he can achieve a goal and satisfy his need;
control and maintenance of achievement-oriented behavior. Remembering his ultimate goal, a person will adjust his activities taking into account its achievement.

By the way, with regard to activity, there is also a set of motives here. It depends not only on the internal needs of a person, but also on his interaction with the social environment.

Types of motives for activity and interaction with society

Human activity is the most important life function. Motives of activity are formed on the basis of human needs to achieve certain life goals. A person's behavior is formed depending on what end result of his actions he sees. Since our main activity is work, the motives here are focused on the process of work itself and on its result. In the first case, the motives will be determined by certain working conditions, the content of the work, the quality of relationships between employees and the possibility of developing abilities. In the second case, the result of labor will depend on three main motives:

material remuneration is, first of all, monetary income and a person's confidence in job security and social security;
the importance of the work - here the opinion of the family, friends and the media is taken into account, in other words, the prestige of the profession;
free time is an important motive for creative people, as well as for those who have small children or combine work with study.

Since any activity is inseparable from society, we should not forget that there are different types of interaction motives. In other words, by his activity, each person pursues the goal of somehow influencing the behavior of other people united in society. Types of social motives can be different. The most important of these is the phenomenon called social comparability. This is a person's attempt to analyze and evaluate their abilities by comparing them with other people. From here arise such types of social motives of interaction as sympathy for another person or attraction to him.

However, above all types of motives that shape human behavior, is "self-motivation". This is the inner self-awareness of a person, by which he is guided in every act. For successful activity, a person needs to control himself, to provide a regime in which any activity will be fruitful. It is from self-motivation that other types of motives are born that contribute to the achievement of goals.

The typologization of human personalities in the usual version looks like a distinction between all the inhabitants into sanguine, choleric, phlegmatic, melancholic. In fact, each personality has its own individual cocktail of qualities, and it is not necessary that one of the archetypes will be predominant - many people equally manage to combine the cheerful disposition of a sanguine person with a penchant for poetic sadness of a devout melancholic.

Personality types: who are you and what drives you?

The motives of behavior and types of human personality are inseparable from each other, since one follows from the other. Which of them do you belong to? Let's figure out how to better understand your personality and find out what drives it.

Demonstrative, exalted and emotive types

All 3 characters are united by one common feature - love for impressions. But if the demonstrative type prefers to be the one who excites the minds and hearts of others, then exalted and emotive personalities are focused on a non-stop search for new sensations. Demonstrative people are very artistic, they like to dress brightly and be in the center of everyone's attention. They are driven by a desire for recognition, and they often cannot imagine their self-realization without someone else's approval.

Exalted people are eternal children. For them, everything is new and fresh, they are easy to impress and make them accept any lies at face value. They do not experience borderline states and are always either in a state of happiness or deep frustration. These are funny, sincere fidgets who set the knowledge of the world in all its colors as an end in itself.

Emotive people are gentle in all its manifestations. Sensitive, but not hysterical. Attentive to others, to yourself. In the company they are called "darlings" for non-conflict. Often they are driven by high moral impulses: unable to endure the suffering of others, "darlings" throw all their strength into saving other people, having realized themselves, for example, in the profession of a doctor or simply being sympathetic interlocutors.

Dystimics, stuck personalities, pedants

To get angry, upset or obsessed, these natures do not need much. Dystimics are people who easily fall into quiet despair. Despite the fact that such individuals are always focused on a bad result, their ability to see all the risks and potential failures is very useful in many areas. Such comrades make excellent insurers, lawyers, even brokers. You just need to learn to take risks!

Stuck individuals are very vindictive and touchy. Their energy revolves around negative emotions, but not because they are bad people. Remembering the insult, the stuck type relives it again every time with the same force as the first time. It is enough to direct this perseverance in the right direction - and you will get the most talented personalities, and very versatile ones. Enough to surround them with positive impressions!

Pedants are the same perfectionists. But obsessing over the little things, pedants run the risk of drowning in them without finishing what they started. If the pedant is engaged in only one thing - devoting himself entirely to the family or work - then he will be the best at it. They make excellent accountants, technicians, lawyers.

Behavioral motives. The term "motive" in trans. from lat. means motivation, but not every impulse is a motive; behavior can be motivated by feelings, attitudes. Some impulses are recognized, others are not. Motive is a conscious drive to achieve a goal. If the concept of motivation includes all types of motives of human behavior (including little conscious and subconscious), then the motive is a consciously formed, conceptually formulated urge.

Human activity is usually driven by several motives - a hierarchy of motives. At the same time, certain motives acquire leading significance. They give personal meaning to activity, its objects and conditions. meaning.

Various motives can strengthen or weaken each other, conflict with the objective possibilities of their implementation, with the social regulation of behavior. In such cases, the socialized personality either suppresses the motive, or finds new, socially acceptable goals of activity. A socially unadapted person neglects the need for such a motivational restructuring.

Motives should be distinguished from motivation - justifying statements about the committed action. They may not coincide with the actual motives, mask them.

As the personality develops, the motives of its behavior are enriched, hierarchized - the main life motives are singled out, a person's behavior is subject to the hierarchy of his value orientation.

So, the motivating and goal-forming block in the system of human behavior consists of a complex set of interrelated personal and situational factors - the orientation of the individual, his needs, the modification of which are attitudes, interests, desires, aspirations, passions and inclinations. With his motives and motivational states, a person is integrated into the context of reality. It is not the objects of reality that are primary, but the needs and motives of a person.

Human behavior and activity can be conditioned by several motives, that is, they can be polymotivated, aimed at the simultaneous satisfaction of several needs. The formation of a motive is connected both with an actualized need and with situational possibilities and limitations. In some cases, the situation imposes a choice of motive. The image of the object of actualized need, the most accessible in a given situation, can also have the properties of a motive.

Motive is a sense-forming component of human behavior. It determines the personal meaning of both all human activity and its individual actions in the structure of this activity. The motive also acts as an evaluative factor in relation to circumstances that hinder or contribute to the achievement of the goal. The qualitative feature of all human activity depends on the motive. The more fully and deeply a person realizes the motives of his behavior, the greater the power of a person over this behavior. However, motives can be realized with varying degrees of depth and development. They can be replaced by motivation - an artificial rationalization of the desired action without sufficient awareness of the person's real motives.