Abstract
Dialectical perspectives have had an ambiguous history in European thought in the past two centuries. Having become established in the late eighteenth century by J. G. Fichte and G. W. Hegel as a philosophical system, the dialectical perspective episodically entered into other sciences (psychology, sociology) while being “politically kidnapped” in the Soviet Union in the 1920s–1980s. The result has been uneven development of basic ideas of change and development in the conceptual repertoires of the biological, social, and human sciences. It is time to bring back this venerable tradition of thought to the center of the construction efforts of new perspectives in the social sciences of the twenty-first century. In this article, we outline the core of the dialectical ideas as these are centrally relevant for a new synthesis of developmental psychology and traditionally systemic but non-developmental theoretical domains such as psychoanalysis. We use one of the concepts from psychoanalysis that has proven to be productive in all of human psychology—the notion of ego-defense mechanisms—and re-conceptualize them as self-construction mechanisms. We thus make a basic psychoanalytic concept developmental—self-construction is a process where the Ego uses its agentive power in different dynamic and dialectical transformation of the various societal influences. It creates a synthetic set of personal-cultural tools for anticipatory actions towards future challenges when these occur. The human agency functions in pre-defending the Ego in relation to undesired influences and dialectical self-construction mechanism occupy a central place in this eternal fight for feeling oneself as a meaningfully whole person in the middle of constantly new life-course experiences.
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Notes
In the original:
“Wenn ich sage: Ich bin für mich, so liegt darin, ich bin nicht abhänging von [einem] Anderen, ich negierte diesen negative Dasein, das Endliche ist Sein für ein Anderes. Das Unendliche is Fürsichselbstsein. Das ist [die] Sphäre der Qualität” (Hegel 2001, pp. 95–96)
It is precisely here where psychology—reversing this relation (into quantity dominating over quality)—went wrong in its construction of empirical research methods. Any quantity is of some quality, while quality stands on its own (does not need quantity to specify itself).
It is important to note that the intricate link with the dialectical dynamics of the units—which is present in the Russian original—is lost in the English translation, which briefly stated the main point: “Psychology, which aims at a study of complex holistic systems, must replace the method of analysis into elements with the method of analysis into units” (Vygotsky 1986, p. 5). The notion of tension as the most important feature of these units has not survived in the English translation—with the subsequent misunderstanding of Vygotsky’s originally fully dialectical starting point. A technical translation flaw has for decades eliminated the possibility of further advancement of a central theoretical ideas.
“Der neue Zustand hat alle Charaktere der Krankheit übernommen, aber er stellt eine artefizielle Krankheit dar, die überall unseren Eingriffen zugänglich ist.” G.W.X. p. 135 (S.E. XII, 154 e.ed.)
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Acknowledgements
We want to acknowledge the first author’s coffee-making machine that made the development of the dialectical ideas in this article very solidly (non-dialectically) possible.
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The authors received no financial support for the research and publication of this article. The article stands on its own as a virginal creative act that is so often the case in contemporary academia.
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Mihalits, D.S., Valsiner, J. Dialectics of Influence: How Agency Works. Hu Arenas 5, 90–104 (2022). https://doi.org/10.1007/s42087-020-00126-6
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DOI: https://doi.org/10.1007/s42087-020-00126-6