Building on the idea of "humanistic psychology", Rogers focused on the development of various aspects of personality theory, which is directly interfaced to his extensive psychotherapeutic practice.
Criticized the methodology of the Freudian type of one-sidedness, lack of credibility and a weak philosophical base, Rogers came to the conclusion that a new philosophical basis, as he interpreted the concept and some of the phenomenological and existential philosophy, complemented by the ideas of modern psychology, psychiatry and critical personal.
The core of Rogers' theory of personality is the concept of "I" interpret the content, form and functional features of the "I" person.
According to the concept of Rogers, human activity and behavior, it is provided primarily by two interacting systems of regulation: the body and "I". It was assumed that the main tendencies of the body are: self-preservation, enhancement and self actualization. With these trends in the behavior of the organism, according to Rogers, is not free in their choice of self in different situations and, ultimately, can only use such modes of behavior that are directly in line with the "I" person.
Stressing that "the internal world of the individual a stronger effect on their behavior than external environmental stimuli," Rogers explained that the peculiarities of the formation, maintenance and operation of the "I" person.
Rogers' theory of personality formation interpreted the "I" as the process of allocating a special area in the life experience of the individual, based on man's relationship with the world, including the crucial role of perceptions, evaluations, and self-evaluations. Thus, ultimately, "I" identity as a fairly stable and rigid structure is formed in interaction with the environment and to communicate the personality with other people.
Treating the "I" as object "of great importance in the personal world of each individual," Rogers said that "I" seeks to ensure harmony and behold a greater or lesser extent and degree, denying or suppressing different desires, feelings and motives that are contrary to or do not coincide with the representations of the individual itself and its system of direct and indirect self-evaluations. |