On the Question of the Place and Role of Language in the Process of Personality Socialization: Structural-Ontological Sketch К вопросу о месте и роли языка в процессе социализации личности: структурно-онтологический эскиз

Objective – is to formulate a methodological discourse regarding the place and role of the language interconnected with the process of socialization of a person and develop a systemic idea of the corresponding functional features. Materials & Methods – this discourse is formulated on the basis of a systemic idea of the personality socialization, which, in turn, is realized using the structural-ontological method of studying the subject matter field in interdisciplinary researches. This method involves the construction of special visual-graphic matrices that reflect the interaction of the primary process and the material of the studied system.


Introduction
The place and role of language in the process of personality socialization remains an urgent scientifi c problem that has been solved for many decades. Corresponding attempts are carried out in the framework of numerous pedagogical, linguistic, psychological, neurocognitive, anthropological, cultural, ethnographic, historical and other studies. The obvious interdisciplinary nature of this issue leads to the use of a systemic approach to the study of problems, increasingly implemented in recent years (Ananina, 2006;Bazylova et al., 2015;Chafe, 1994;Chenki, 1996;Dosimova, 2008;Garrett, 2008;Garrett & Baquedano-López, 2002;Girutsky, 2007;Hachmafova & Makerova, 2010;Karasik, 2004;Kulick & Bambi, 2004;Krasnykh, 2000;Ochs & Bambi, 2012;Vorobev, 2008;Zamilova, 2013 et al.). At the same time, in most cases, researchers solve narrowly defi ned theoretical or applied scientifi c problems. There are no new conceptual views on the connection of language with the process of personality socialization. This is partly due to methodological diffi culties that inevitably arise in an interdisciplinary study of subject matter fi elds with a multifactorial causal structure of the phenomena studied. The purpose of this article is to present the results of a systemic understanding of the place and role of language in the process of personality socialization. The corresponding methodological discourse is formed using the author's method of structural-ontological analysis of the subject matter area of interdisciplinary researches.

Methods and Techniques of the Research
The structural-ontological method was developed in the framework of the tradition of the systematic methodology of Shchedrovitsky (1966Shchedrovitsky ( , 1982Shchedrovitsky ( , 1995. It involves a special procedure for constructing visualizations -structural-ontological matrices that refl ect the main components of the system description of the studied object. Subsequent analysis of the object allows you to extract the research subject matter from it and, thereby, specify the answer to the methodological question «WHAT exactly is being investigated?». Among other things, the method allows to schematize the logic of how the material of the system is transformed by its primary process. In turn, this allows to describe the morphology of the system. Matrices provide visibility of structural and functional features and interactions of system components, as well as its relationship with supersystems. These and other, including procedural, features of the application of the method are disclosed in a number of our previous publications and are available both for acquaintance and for scientifi c and methodological discussion (Shymko, 2016(Shymko, , 2018a(Shymko, , 2018b(Shymko, , 2018c(Shymko, , 2019a. Obviously, in the case under consideration, the process of personality socialization acts as a system object, the structuralontological disclosure of which is a prerequisite for developing a view of the appropriate place and role of the language. The construction of the structural-ontological matrix involves a graphical representation using perpendicular axes of such characteristics of the system as the material and the primary process. In addition, each axis should dichotomously display the properties of the corresponding parameters. The procedural and technical nuances of constructing this matrix, as well as working with it, are described in detail in a separate thematic series of online publications (Shymko, 2019b), which allows us in this article to focus on a review of the signifi cant milestones of the analysis.
As the material of the system, the psyche was defi ned as an energy phenomenon. To clarify the corresponding dichotomous concept, we used Jung's structural ideas about the psyche and its diff erentiation in the process of personality socialization (1923, 1969a, 1969b). The starting point of the psyche according to Jung is represented by the collective unconscious (archetypes). The fi nal position is an individuated consciousness that is formed as a result of the personality socialization, which Jung calls the process of individuation.
Considering the psyche in terms of energy, the discharge of tension is defi ned as the primary process of the system. The corresponding dichotomy on one pole of the axis is represented by the maximum possible intrapersonal stress, on the opposite -its principal absence. The specifi ed tension is associated with the emergence of critical situations in the process of personality socialization. The corresponding part of the dichotomy we have designated is the impossibility of being. We owe the wording to the work of the outstanding scientist Vasilyuk concerning the connection between the phenomenon of experience and «situations of impossibility» (Vasilyuk, 1991). The second part of the dichotomy representing the process is completely free of any tension per se. In essence, this is death, as a transcendental non-existential category, excluding any possibility of tension. We designated this part of the dichotomy as inexistence.
The above identifi cation of dichotomies made it possible to form a matrix ( Fig. 1), which axes covers the ontological boundaries of the studied object and defi nes the structure of the corresponding «knowledge construct» (Shchedrovitsky, 1982). The procedure for identifying the structural components (segments) of a matrix is explained in detail and described by us in a separate publication (Shymko, 2019c). The study of the composition of segments and intersegment interactions allowed us to form ideas about the socialization of the personality, which involves changes in the material of the system associated with the Jungian concept of individuation -the natural process of diff erentiation of the psyche.
«Individuation is the process of formation and isolation of single creatures; Speaking specifi cally, it is the development of a psychological individual as a creature that is diff erent from general, collective psychology <...> Individuation is naturally necessary, since delaying individuation through primary or exclusive normalization on a collective scale means damage to individual life. But individuality has already been given physically and physiologically, and accordingly it is expressed psychologically» (Jung, 1969b).
How exactly does «the formation and isolation of individual beings» occur? The quality milestone of individuation is the emergence of the ego -the central element of consciousness. Jung prefers to use the term ego-consciousness, which means a complex (a structural unit of the psyche in analytical psychology), ontologically represented by a set of ego-relationships. According to Jung, complexes are vertically integrated building blocks of the psyche. Their formation occurs within the framework of the psychodynamic segment of the matrix, but is not limited to it and covers the entire psyche. The non-individuated (infantile) ego is subject to unconditional constellating infl uence from the complexes. A qualitative characteristic of individuated consciousness is the ability to distinguish and to a certain extent exert infl uence on complexes. The fi rst half of life is associated with the formation and strengthening of «productive» complexes (in fact, personality traits) that allow a person to perform a biological task. The second half of life, on the contrary, is associated with the «liberation» of the ego from the infl uence of complexes. In both cases, situations of impossibility of being are actualized, which, according to Jung, determine the occurrence of refl ection.
«One might even consider that the rather early emergence of the human ability to refl ect came from the painful consequences of severe emotional upheaval» (Jung, 1969a). At the same time, Jung directly connects refl ection with the function of thinking, which provides the possibility of the formation of experience. «I believe that the principles of scientifi c empiricism remain unbreakable if we occasionally turn to thoughts that go beyond the simple collection and classifi cation of experimental data. Moreover, I believe that without refl ection there is no experience, since «experience» is an assimilation process, without which it is impossible to understand what is happening » (Jung, 1969a).
Thus, our reasoning actualized the view of refl ection in the context of the category -activity. «Refl ection exists in the activity, is a special structure and a special mechanism in the activity ... Refl ection is the moment, side, mechanism and organization of the activity» (Shchedrovitsky, 1995). At the same time, Shchedrovitsky draws attention to the presence of diff erent plans of refl ection, at least two forms of its existence: «If we want to understand the fundamental moments of refl ection, its« initial »nature, so to speak, we must fi rst of all postulate that this is not a work of consciousness, not a mechanism for splitting consciousness into self-consciousness in the classical sense -all this will be explained as a manifestation of more high forms of existence of refl ection; it is a special bond of cooperation, or, in other words, a connection of several initially independent acts of activity. The second point that I highlight <...> is the assertion that refl ection is an act of activity about the connection or structure of communication between two, at least individuals. We are talking about such communication in which one individual said something to another about some real or conceivable situation, and the second individual understands this text» (Shchedrovitsky, 1995).
In connection with the foregoing, in our study we distinguished two types of refl ection -primary (refl ection-bond) and secondary (refl ection-splitting). We draw attention to the fact that refl ection-bond involves deciphering the text, but is not limited to this and is not reduced to understanding the text. The key aspect here is the activity of establishing a connection between individuals, which is realized in a specifi c cooperative (co-activity) situation: «The core and essence of refl ection is such an organization of the situation, which is uniform for all acting individuals, which enables all individuals, despite the diff erences in their positions and the objective diff erence in the meanings that must be formed, see, understand and restore the same thing in these situations. objectifi ed, and therefore rationed meaning » (Shchedrovitsky, 1995).
Thus, refl ection-bond diff ers from understanding in that, in addition to linguistic means, situational-activity factors take part in the reconstruction of the subject matter of thought from the text. The principal mechanism of refl ection is the situation of cooperation. Therefore, the ontological space in which these situations unfold (the fi rst segment of the matrix) is not a «language fi eld» (Lacan, 2006), but a wider dimension. A dimension that, in addition to language, consists of diverse situations generated by intersecting activities -civilization space or simply civilization. In this dimension, language is an instrument, and refl ection-bond is a mechanism of appropriate rationing.

Fig. 1. Structural-ontological matrix of personality socialization as an object of systemic research
Figuratively speaking, situations of cooperation fulfi ll the function of «crutches» of socialization, without which any personal progress and adaptation would not be thought possible. On the one hand, active participation in cooperation performs the function of discharging stress associated with the primary process of the analyzed system (horizontal axis of the matrix). Tension «pushes» a person outside, in the fi eld of civilizational interaction. On the other hand, involvement in cooperation actualizes the problem of rationing, which in itself is a situation of impossibility. Discharging of one stress generates another. Thus, refl ection-bond arises as a binding tension. We assume that the energy of this tension is encapsulated in complexes -repositories of ideological and aff ective content replenished in the process of socialization. For these reasons, in the scheme (Fig. 1), the refl ection-bond is displayed in the form of line-snippets with end-directed opposite arrows connecting the fourth and fi rst segments of the matrix. The ego's access to the described «data bank» can be twofold. Through a refl ective channel, such access is, in fact, an experience. The non-refl exive access of the ego to the contents of the complex is memory.
The work of the «pendulum» of refl ection is involved in the diff erentiation of the material of the system, which is also accompanied by the development of ego-consciousness functions, the accumulation of memories and the formation of experience. The latter, from our point of view, is gradually preparing an internal «replacement» in relation to situations of cooperation that were initially localized externally. As a result of the development of the refl ection-bond function itself and the internalization of its products, the formation of an alternative ontological space is ensured. With the acquisition of socialization experience, a split occurs (Fig. 1) between the «horizontal» scenario of primary refl ection and its «vertical» secondary neoplasm. In fact, this forms a structural confl ict, in our opinion, generating a midlife crisis and causing some specifi c functions of the language, which will be discussed later.

Results and Discussions
According to our matrix, the ontological place of the language corresponds to the fi rst segment (Fig. 1). Thus, civilization provides the ability to unify (refl ection-bond) through language. The psyche is not just meaningfully «absorbed» from the outside. Civilization also performs a structure-forming (generating) function in relation to psychodynamics (the fourth segment of the matrix). In this regard, let us recall Lacan's ideas about the structural connection of the unconscious and language, the biolinguistic position of Chomsky and other concepts. Of enormous importance for our analysis is the fact that the intersegment connection under consideration gives the material of the system organization with the help of language, as a specifi c tool of civilization rationing. In the process of individuation, thanks to the work of refl ection-splitting, the ego begins to «fall out» of a productive interaction with civilization, alienate itself from external situations of cooperation, devalue and make senseless of them.
The foregoing makes us ask a clarifying question -what exactly is the ego alienated from? What exactly is that substance in relation to which the ego takes a centrifugal position? Actualization of this issue brings our locus to the connection between the next pair -refl ection and psychodynamics (third and fourth segments, Fig. 5). And the answer to this question itself is obvious, if we recall that situations of cooperation (Shchedrovitsky) realize themselves only through language. So, in addition to the already mentioned features of communication on the line of psychodynamics -refl ection in the analysis of two types of refl ection, we formulate the following hypothesis. Development of refl ection-splitting determined by the individuation alienates the ego from civilizational ontology, which is objectifi ed through the tendency to abandon language as the manifestation of dissatisfaction with it (hereinafter -language discontentment) or, at least, through distance from the corresponding being.
We assume that dissatisfaction with the language manifests itself in a wide behavioral spectrum -from silence (literal refusal) to the preference for non-linguistic forms of communicative activity (music, dance, pantomime, etc.). However, the connection with the language is not just strong, it is structural and in this sense fundamental to the person. Therefore, de-linguization is simply impossible without the destruction of personality. As a result, language discontentment realizes itself partially, marginally and in two directions, which are obvious when considering the structural-ontological matrix that we have proposed. First, on the line of realization of «discontentment» (third and fourth segments, Fig. 1) are psychodynamic structures formed by the language and / or with the participation of the language -complexes as «aff ectively charged ideas» (Jung, 1969a). We assume that it is this «bias» that causes the destabilization of the worldview during the midlife crisis, the re-actualization of infantile memories, perceptual scenarios, behavioral patterns, etc. Secondly, language discontentment brings (the second and third segments, Fig. 5) to the cultural (redemptive, according to Jung) activity, the spirit of neologism and metaphor (see below).
The particular drama of the confl ict we described between the two types of refl ections is that the language is between a rock and a hard place of two psychodynamic factors, the morphology of which is due to it (language). Figuratively speaking, there is a struggle against language and with the help of language. The situation is further complicated by the impossibility of de-linguization of a person without psychological annihilation. The reduction of the structure of the psyche to a level where only one of the refl ections would functioning is equivalent to the occurrence of severe morbid states. And fi nally, the development and withdrawal of the mental organization of the personality to a qualitatively new level, where confl icting factors would be qualitatively «reconciled,» in our opinion, lies in the plane of metaphysical speculation. As you can see, the nature of the confl ict in question is fundamentally counterproductive.
In other words, the emerging situation of the impossibility of being creates tension without a creative (structure-forming) vector, which leaves the only direction of stress relief available -response (to cultural activity). It is important to consider that along with language discontentment, this discharge contains «redeeming motivation» (Jung, 1969b). The confl ict of refl ections executes in a complex, contradictory scenario. Namely, in a single motivational momentum for cultural activity there is an aggression of frustration origin, the negative value of language and a sense of guilt before civilization.
Returning to the thesis about opposing language with the help of language, we ask ourselves a question -how is this possible in practical terms? In our opinion, the simplest and most common option is through the mechanism of neologization. Here, the term implies not so much the introduction of fundamentally new grammatical units into the language, which is the «tip of the iceberg» of neologization, understood in a linguistic way. We understand this term in the context of psychological defense, the dynamic meaning of which is to relieve stress from the impossibility of being and to realize the motivation with the motivational orientation described above. Such protection realizes itself through a variety of psycholinguistic mechanisms of multiplication of language units and manifests itself in the whole spectrum of grammatical phenomena -synonymy, antonymy, homonymy, polysemy, etc.
In our opinion, these mechanisms are not specifi c to the language discontentment. They probably arise in the process of the evolutionary development of the language and fulfi ll the function of expanding the linguistic forms necessary for an adequate description of the multifaceted reality (both external and internal). However, these mechanisms are used as channels for relieving stress caused by language discontentment. This leads to the obvious «redundancy» of language tools, from the point of view of human adaptation, not only in a narrow biological, but also in a broad social (in terms of our thinking -civilizational) senses.
So, individuated persons often, fi rstly, can not only express their experiences with linguistic means, but also «fi t» themselves into the language in a cognitive sense, while comprehending issues on a wide thematic spectrum: from daily domestic to professional and creative. This causes the indicated category of people to strive to increase the level of the so-called verbal culture of their native languages and often motivates them to study foreign languages. According to our assumption, in individuals adaptively experiencing a midlife crisis, language discontentment manifests itself in a conditionally mild form, which seems acceptable to us to call it -dissatisfaction with the insuffi ciency of language. Secondly, individuation is accompanied by a literal neologization of the language, implemented by the introduction of new words and concepts in the framework of cultural activities. Of course, such introductions are refl ected in both the formal and substantive characteristics of these activities. Disclosure of the relevant details requires a detailed separate statement, which we do not stop here for.
Similarly, language discontentment «penetrates» culture through metaphorization, which we also understand in line of psychological defense, while remaining in the orbit of the classical Aristotelian view of «art as an imitation of life.» If neologization assumes the work of defense at the level of the word-concept, then metaphorization refers to the level -plot-discourse. Actually, our reasoning is in favor of the assumption that in the process of individuation, a person predominantly imitates the imitation of life. This issue is not much debatable if one recalls the «wall of the language» of Lacan, on the other side of which is the Real, not symbolized by language, and available only in dreams and in psychosis (Lacan, 2006).
The imitation of imitation is clearly visible in the repeatability of plots and discourses in any products of speech activity -from spontaneous speech utterances to literary classics. Lacan explained this as a manifestation of the natural limitations of the language, claiming that there are only four discourses, three of which are a subspecies of one (Lacan, 2006). We fi nd in Jung a more optimistic formulated view of the theoretical existence of as many archetypes (and hence plots) as there are life situations. However, all archetypes also originate at one point (Self), from the singularity of which binary Eros and Logos appear, and all other archetypes can be reduced to the indicated trinity (Jung, 1969a). Propp's «Morphology of the Folktale» (1968) leaves no room for serious doubt in this matter and allows us to keep politeness, avoiding the further listing of a number of remarkable scientists whose conclusions are similar.