Personal mechanisms of meaning creation

S.L.Markov
Personal mechanisms of meaning creation

The article examines and analyzes the psychological and personal mechanisms of discretion and the creation of new meanings. A system and principle of organizing meaning-making mechanisms on the basis of such universal structures as the “primordial essence map” and “generating matrix of creativity” are proposed.
Key words: Sensemaking, mechanisms of sense-creation, matrix of mechanisms of creativity, universal matrices

Formulation of the problem
Studies of the processes of semantic dynamics are widely reflected and representation in modern psychological literature. At the same time, such holistic dynamic phenomena as sense consciousness, sense formation, sense construction and meaning generation are most often considered as the main semantic processes. At the same time, the definition of the essence and the main meaningful characteristics of these processes becomes possible only when the mechanisms of their functioning and development are revealed.

Analysis of recent research and publications
Modern psychologists dealing with the problem of meaning, based on the position of LS Vygotsky, that there is a dynamic semantic system, which is a unity of affective and intellectual processes, traditionally regards meaning as an integral, autonomous, dynamic system that reflects reality and a system of activities, and also realizes an emotional-personal, semantic attitude to the world (A. N. Leontyev, F. E. Vasilyuk, B.S. Bratus, AG Asmolov, D.A. Leontiev) [1-5].
Different-quality processes and mechanisms of meaning generation are the subject of consideration and analysis in philosophical, literary, linguistic and psychological literature. So in these works, the process of sense-generation appears as “an endless renewal of meanings in all new contexts” (M. Bakhtin, 1975), spontaneously creative unpacking of the meanings inherent in the world (V.V. Nalimov 1978) and creating semantic horizons, contexts and activating unopened meanings (KA Svasyan, 1987) [6-8]. In psychological terms, the emergence of new meanings appears as an internal correlation of individual situations, acts of behavior to broader contexts of life (BS Bratus 1988), meaning generation, meaning formation, sense consciousness, sense building, meaning creation (F. E. Vasilyuk, BS Bratus , D. Leontyev, S.V. Dmitriev, A.V. Gray, AA Osanov) [2; 3; five; 9-11].
Of particular interest is the development of processes of semantic dynamics within the postmodern paradigm, in which the meaning itself appears as an extremely procedural phenomenon, and its generation and spontaneous occurrence is understood as the potentiation of the text and the multiplication of its semantic possibilities (J. Bataille, 1949), spontaneous generation of meanings by the text , semantic branching, versification, “systematic release of meaning” (R. Barth, 1964), as deconstruction, destruction of stereotypes, inclusion in a new context, decomposition process , generation and dissipation of meanings (J. Darrida, 1967), as non-final “experimentation”, the source of which is the chaotic textual environment and “rizomnost” (J. Deleuze, 1969), self-sufficient, “impersonal productivity” of the text, as meaning, serving as a basic text-generating process (J.Kristeva, 1969) [12, 13].

Previously unresolved parts of a common problem.
Practically each of the researchers dealing with the problem of semantic dynamics naturally came to search for and determine the mechanisms of the processes of meaning-generation, realizing that it is these mechanisms that reveal their essence and the basic laws of the functioning of meaning. At the same time, it is precisely the multiplicity, diversity of levels and diversity that are proposed within the framework of various concepts, meaning-generating mechanisms that require their ordering and integration into one coherent, consistent system.

Formulation of the objectives of the article
In this regard, the purpose of the article is to identify and analyze the existing mechanisms of sense-generation and sense-creation, as well as build, on the basis of universal generating matrices, of their interconnected hierarchical system.

Presentation of the main research material
The creative meaning of a holistic creative person manifests itself as multiplication and generation of new meanings, as potentiation of the sense field and increasing interpretations, as well as elativization, elevation of meaning, filling objects with developing, universal meanings and cultural and creative meanings.
At the same time, sense-creation is the core, defining process of a more fundamental flow of creative vision, understood as a dynamic, open, experiencing and effective consciousness, or in the words of M.M. Bakhtin as a forward-looking, incoming consciousness [6].
Sense creation as self-awakening of meanings in the flow of creative vision is extremely productive and manifests as controlled and free manipulation of the elements of the image of the world, scooping up all the multi-layeredness of their semantic content and the generation of new unique meanings.
The disclosure of the essence, meaningful and functional characteristics of the process of sense-creation, becomes possible only through the disclosure of its mechanisms, which, as they become conscious and consolidated, are transformed into heuristic techniques, methods and procedures.
By the mechanism of sense-creation, we understand an interconnected system of conditions, properties and states of a person, as well as consistently evolving efforts and operations, which ensures the process of discretion and generation of new meanings. At the same time, the qualitative uniqueness of the personality mechanisms of sense-creation is determined by the peculiarities of the manifestation of the holistic creative position of the personality and, first of all, its value-semantic component. In the process of multi-level semantic interaction of a person with various phenomenal worlds: texts, communicative systems and the world of culture, all its components are activated, which are realized through a hierarchical system of interconnected mechanisms.
So, O. A. Harutyunyan, who considered sense-making as a reader’s creation of its own meaning, giving and attributing meaning to the process of understanding a philosophical text, highlighted the following mechanisms of sense-formation: a) empathy; b) initial inconsistency; c) reading in time; d) self-inquiry mechanism; e) metaphor [14]. I. M. Rozet, analyzing the peculiarities of the manifestation of creative imagination mainly at the value level of interaction, argued that the basis of its functioning is a pair of opposite, interrelated mechanisms: anaxiomatization, consisting in the object depreciation, information and relationships, and hyperaxiomatization, which represents an elevated assessment of the object. The universality of these mechanisms, as well as the fact that the estimated activity is directly related to the process of generating meanings, allows us to consider them as the essential mechanisms of sense-creation [15].
In turn, N.V. Krogius proposed a couple of similar in content techniques that are effectively used in wrestling: to discredit an opponent, which consists in emphasizing and analyzing his weaknesses and is used to get rid of uncertainty and idealization, to avoid underestimating the opponent and keep mobilizing the game [16]. D.A. Leontyev, on the basis of a theoretical analysis of the existing literature on the problem of semantic dynamics, singled out the following psychological mechanisms for generating meaning: 1) Closing life relationships, imprinting, meeting a subject with an object or phenomenon, the result of which becomes an unexpected spontaneous acquisition of meaningful life meaning by this object 2) Induction of meaning, which is the imparting of meaning to the activity; 3) Identification with a particular social group or community and assignment of their semantic orientations; 4) Insight or enlightenment, as a sudden discretion of meaning; 5) The clash of meanings when meeting the different semantic worlds of the subjects; 6) Assuming meaning, in the process of which the subject establishes with his conscious and responsible decision the significance of something in his life [5].
The problem of the processes and mechanisms of value-semantic organization of activity was developed in detail in the works of S.V. Dmitriev, who singled out 20 mechanisms that were identified by the author as anthropic, mainly linguistic-culturological, mechanisms of the formation of the personality of the creator. At the same time, if the first 7 mechanisms: sense-formation, sense-comprehension, sense-interpretation and sense-creation appear more like processes or generalized mechanisms for generating new meanings, the rest are psychological mechanisms for implementing these processes. Among them, the most essential and universal are: 1) Meaning - “dissolving” the personality of the author in the system of cultural activities; 2) Meaning of living in the object of knowledge and transformation; 3) Transferring meaning from one object to another (metaphor, analogy, allegory, cathresis, transposition, semantic expansion, semantic shift from text to context). At the same time, this universal mechanism is split into such more subtle psychological mechanisms as strengthening and reducing any properties, hyperbolization, combining the mutually exclusive, bringing the problem to the point of absurdity, phantasmagoria; 4) Diffraction of meaning - new illumination of old meanings; 5) Interference of meanings - strengthening or weakening of semantic positions and counterpositions; 6) Logical stereoscopy of the meaning - creation of a new semantic relationship to the object 7) Modification of the meaning - changing the semantic attitude to the situation of the problem being solved 8) Amphibole of the meaning - multiple interpretation 9) Connotation - increasing the capacity of the semantic interpretation of the action at the expense of additional, related values. 10) Contamination of the meaning of the interaction of similar meanings of two or more events; 11. Semantic catharsis [9].
An even more extensive and detailed classification of the mechanisms of discretion and the construction of meanings was suggested by G.I.Bogin, who believed that they were based on an understanding reflection, a special reflective position realized through special understanding techniques. At the same time, he identifies 104 reflective techniques, of which 19 relate directly to the meaning and sense-making, 6 techniques are associated with the creation of a “reflective bridge” between text-building tools and an ontological picture, 12 techniques of “sticking” mixed constructs, 16 techniques of interpretational type, 26 techniques transition and replacement, 25 techniques of arbitrary exit from the situation of fixation of reflection in the spiritual state [17].
In this extremely detailed system of mechanisms and techniques for sensing and constructing, it is possible to distinguish such essential ones as: 1) Intenting - creating the direction of reflection to indicate its starting points, to deeper meanings; 2) Stretching of meanings - their categorization, the transition from the actual meanings to metasms and metametasms; 3) Examination - adjustable expectations of meanings 4) Problematization; 5) Phenomenological reduction - "leaving in an alternative world" of the text; 6) The meaningful experience of the provided meaning; 7) Metaphorization; 8) irony; 9) Discretion and definition of an alternative semantic world; 10) Exit to the discretion and awareness of beauty; 11) Association; 12) A way to innovation, invent, invention [17].
The analysis of extensive lists of mechanisms of discretion and the generation of meanings highlights a number of problems that naturally arise at the stage of growth and development of any theory. The difference in the initial theoretical premises and research tasks led to the existence of separate clusters of different levels, different in their content loading mechanisms, some of which are repeated from list to list. In addition, in the proposed systems of mechanisms of meaning-generating, processes and mechanisms, as well as their various qualitative levels, are often mixed.
At the same time, insufficient attention is paid to the essential transindividual and supersensitive characteristics of meaning, which are explicated into universal mechanisms and manifest themselves in phenomenal worlds as effective, possessing considerable heuristic power of techniques.
Addressing such a transindividual, supersensible phenomenon as a meaning and an attempt to uncover its essence and mechanisms, to understand it in its entirety, without distortion and loss of undeveloped layers of content, requires consideration of complex sense phenomena in the most extreme contexts, in the process of its correlation with higher spiritual dimensions and absolute transcendentals of being.
One of the ways of organizing, disclosing and defining meanings and their mechanisms is finding or building invariant, universal structures, some archetypical generative matrices, constituted by fundamental primusubstances and universal mechanisms of development. So, V. Heisenberg wrote that the very same organizing forces that created nature in all its forms are responsible for the structure of our soul and, in the same way, for our ability of thinking [18].
The organizing conceptual matrix can be the original "Primordial Map", defined by sequential logical deployment of the Absolute, to the primary bundle of the first essences "Being-Nothing", and then to two new complementary connectives: Being (whole-interaction) and Nothing (opportunity-freedom) .
It is the dialectic pairs “whole-interaction” and “opportunity-freedom”, generated and centered by the Absolute, that draw the fundamental and mutually complementary transcendental spaces, which are constitutive elements of the universal first essence card.
This invariant generative matrix permeates all layers of reality, phenomenal worlds and spheres of human experience, and its dimensions or fundamental categories define the deep-essential characteristics of meaning. At the same time, the generative spaces of the universal centered pentagram, on the one hand, organize, connect, correlate all existing essential characteristics of the meaning to the center, and on the other, generate new or, rather, contribute to the spontaneous self-generation of implicit attributes of meaning in the drawn lacunae.
So, it is possible to distinguish the following limiting and essential characteristics of meaning, which are correlates of the attributes of primeval essence:
Absolute (originality, universality, kreatologichnost and self-generatingness of meaning); Being (substantiality, stability, invariance, orderliness); Nothing (implicitness, uncertainty, variability, variability); Whole (contextuality, honesty); Interaction (intentionality, connectedness); Opportunity (potency, polyphonic); Freedom (transcendence, randomness). At the same time, authentic ways of unfolding and constituting axiomatically given primary essences, manifest themselves as essential transcendental mechanisms of meaning (see Table 1).

Table 1. Essential Transcendental Dimensions and Meaning Mechanisms

The spontaneous generation, gathering, finding and creation of new unexpected and fresh meanings, the arbitrary imparting to them of objects and events is carried out with the help of a system of interconnected universal meaning-making mechanisms, among which are:

1. Elativization (from the Latin. Elativus, elatus - exalted, directed upwards) consists in continuous discretion and creation of higher developing and strengthening meanings of objects and phenomena, by disclosing their true creative nature and placing them in extremely wide universal contexts.
Данный механизм проявляется как движение по смысловой вертикали, как сублимация, «возгонка» смысла, спиралеобразное, подчиненное вселенским ритмам, восхождение к первосмыслу или смыслу смыслов.
Элативизация состоит в непрерывном переосмыслении реальности, в раскрытии более глубинных, скрывающихся за очевидными значениями, смыслов, в создании новых высших связей, в соединении неявно связанных явлений по законам красоты и скрытого протопорядка. Порождение новых высших смыслов происходит вследствие творческого разрешения внутренних и внешних конфликтов, трансформации вреда в пользу, нахождения в каждом объекте, ситуации и явлении персонального развивающего смысла.
2. Креатологизация- represents the search, extraction or filling with the highest, creative sense of any object, phenomenon of nature and event, any thought, experience and action. This is a vision in every objective fact and phenomenon of their deepest, correlated with the highest and ultimate values, meanings. At the same time, the creatological meaning is essentially devoid of totalitarian imperativeness and represents the unity of the highest universal and living individual meaning of an object existing as a unique phenomenon and event.
3. Amplification смысла состоит в его расширении, увеличение, умножении и возвышении, путем свободного и неограниченного включения в аналогичные по содержанию произведения искусства, мифы, религиозный опыт, жизненные события, сновидения, символы и архетипы. Схожим механизмом выступает «Духовная диверсификация смысла деятельности», понимаемая как расширение духовно-деятельностного мира человека (С.В.Дмитриев) [9].
4. Анагогическое истолкование (от греч. anagoge - вести вверх) выявляет универсальное этическое значение символов, путем обращения к «возвышенным идеалам» и представляет собой способ интерпретации, направленный на образование все новых и все более универсальных функциональных символов, на последовательное восхождение от буквального смысла к духовному (Г.Зильберер) [19 ].
5. Смысловая пульсация, которая проявляется как попеременная центрация и рецентрация смысла, как выявление эмоционально-смысловой доминанты, всеохватывающей идеи и страстного устремления, а также как интуитивное улавливание, схватывание неявных смыслов, которые спонтанно самопорождаются на границах и в «перемешивающихся слоях». Данный механизм лежит в основе особого вида движения, состоящего в смысловом балансировании и вибрациях, в последовательном разрушении привычного господствующего смысла и создании нового, в конструировании смысловых связок – «главное-второстепенное» и в ритмических переходах от доминантных смыслов к периферийным, которые неожиданно становятся главными.
In real life, this mechanism manifests itself as a suspension of activity, returning to the beginning, seeing the world for the first time and rethinking it from scratch, as a deep reassessment of internal guidelines, values, goals and priorities.
6. Semantic reflection is understood as an internal work on rethinking, including the very methods of reflection and strategies for generating new meanings. (A.V. Rossokhin) [20].
7. Potentiation проявляется как мультипликация смыслов, путем умножения замыслов, развертывания альтернатив, создания новых понятий, их вариаций и соперничающих моделей. Потенциация представляет собой "позитивную деконструкцию", которая не только расшатывает основы, генерирует и рассеивает смыслы, но и предлагает альтернативные, новые взляды на вещи. (М.Эпштейн) [21].
8. Мистеризация –представляет собой усмотрение в объектах и их наделение таинственными, непостижимыми и сокровенными смыслами. Реализация данного механизма требует особого настроя, занятия активно-рецептивной позиции, включающей почтение и благоговение перед тайной, неспешное ожидание и чуткое улавливание эмерджентно возникающих неведомых смыслов.
Так А.А. Пузырей, анализируя взгляды Л.С.Выготского на проблему понимания произведений искусства, писал, что он как раз и ставил феномен тайны «во главу угла», как раз и пытался брать именно «тайну» в качестве исходной, отправной точки для развертывания работы понимания [22].
9. Холизация – интуитивное, одномоментное схватывание смыслов во всей их целостности. Это умение видеть всю многомерную сложность объекта, симультанно охватывать ее одним взглядом, выявлять скрытые за информаций смыслы, упорядочивать многообразие в виде совершенных и простых гештальтов. Данный механизм проявляется как инсайт, просветление или внезапное усмотрение смысла там, где только что еще ничего не было (Д.А.Леонтьев) [ 5 ].
10. Соотнесениеand inscribing objects in new, broad contexts. When implementing this mechanism, the discretion of new meanings of objects is carried out by inscribing them in the fundamental and absolute matrices, by correlating them with the integral semantic Universe and the deep inner horizons. So BS Bratus believed that the movement of the semantic sphere is ensured by the appeal of the individual to broader contexts, for example, to his own ultimate values ​​or to moral universal values ​​[3].
11. Semantic Transcendence представляет собой производство новых смыслов путем выхода за пределы наявных, капсулированных смысловых контекстов, произвольного перехода к высшим надсистем и всей полноте целого, к неявным смыслам сферы невидимого и потустороннего. Данный механизм акцентирован на самом процессе перехода границ и рамок, на личностном акте выхода за пределы. Это преодоление не чего-то, не ради чего-то, а смодостаточное выхождение из замкнутости и ситуативности ради выхождения , постоянное смыслообновление в пространстве свободы.
12. Деконструкция состоит в раскрытии и освобождении скрытых смыслов, в нахождении самих истоков смыслопорождения путем разрушения стереотипов и «репрессивных логоцентризмов», с помощью расплетения, разложения, расслоения, разборки и реконструкции устоявшихся структур и традиционных ценностей.
Деконструкция, по словам автора этого термина Ж. Дерриды, «есть движение опыта, открытого к абсолютному будущему грядущего», она позитивна и изобретательна, она производит новые правила для будущих достижений и ведет к рождению изобретения [12].
13.Коннектизация состоит в порождении новых смыслов путем раскрытия всего многообразия проявленных и возможных связей, создания новых, качественно высших отношений, а также посредством понимания глубинных интенций, предназначения и внутренних целей объектов. Глубинными психологическими механизмами создания новых смыслов в данном случае выступают аглютинация, комбинирование и создание смысловых узоров.
14. Трансферизация(lat. transferre - to transfer) consists in transferring the entire spectrum of semantic characteristics from one sphere of reality to another, as a result of which there is a qualitative change and a sense of renewal.
В то же время в реальных жизненных феноменальных мирах смыслотворчество, порождение и приращение смысла объектов и явлений происходит в потоке творческого видения, посредством реализации целостной, многокомпонентной творческой позиции личности. При этом каждый из ее компонентов: аксиологический, когнитивный, эмоциональный и поведенческий компоненты проявляются в виде комплементарных пар универсальных механизмов творчества: идеализации–проблематизации, децентрации–симплизации, идентификации – медитации, самоактуализации–персонификации. Данные диалектические связки творческих механизмов конституируют исходную, универсальную порождающую матрицу, которая и служит организующим паттерном всех существующих и возможных механизмов и приемов смыслопорождения (см. табл.2).

Таблица 2. Генеративная матрица и личностные механизмы смыслотворчества

In this case, the basis of the process of sense-creation is the consistent and simultaneous implementation of a system of techniques or such conscious universal mechanisms of creativity as:
Idealization is the discovery and creation of new meanings that are induced by constructed ideal images or extremely advanced models of objects, such as the vision and simultaneous grasp of an ideal in which the highest values, potencies and universals are harmoniously combined, and also as an arbitrary endowing of the object with higher meanings: sacralization, certification, romanticization, perfecting, amortization. Close in content are the mechanisms of hyperaxiomatization or the conscious overestimation of the value of the object (I.M. Roset) [15], the intuitive grasp and representation of the ideal (N.S. Avtonomova) [23], as foresight, anticipation and ekspektatsii.
Problematization consists in generating new meanings by splitting the semantic model of an integral object into oppositely directed meanings, with their subsequent mixing and synthesis, examining the object from different points of view and opposing semantic positions, seeing its “shadow meaning” in each object, activating the questioning and cognition procedure the opposite (GG Gadamer) [24]. In this case, some problem vision is realized - aimed at the conscious identification of implicit problems and key contradictions in the object, with the aim of their creative resolution, the result of which is the emergence of a new meaning.
Decentration consists in the free multiplication of interpretations, the arbitrary generation of sets that differ from the generally accepted meanings, in the mental replacement of habitual connections with unusual ones, in the displacement of semantic accents, in the destruction of traditional ideas and stereotypes, in overcoming the inertia of thinking and sense generation. shift semantic accents. Decentration is realized in the tradition of reproduction, differential, divergent interpretation (A. G. Teslinov) [25], the vector of which is directed towards an uncontrollable expansion of the diversity of meanings
Simplification is understood as the disposal of complex, non-essential, confusing, darkened meanings, as the achievement of clarity and elegance of form, lightness and transparency of semantic constructs. This mechanism consists in expressing and presenting content complexity with the help of simple, clear and understandable concepts, visual images, symbols and models. In this case, the generation and selection of new meanings is carried out on the basis of the criteria of the hidden order, harmony and beauty. In this case, we can talk about the implementation of the tradition of selective, convergent interpretation, the vector of which is directed to exact meaning-values ​​and to real meanings (A. G. Teslinov) [25].
Identification manifests itself as the discovery and seizure of new meanings through empathy and penetration into cognizable objects, texts, other people, cultural works and the spiritual world of the author, as active immersion and embodiment into objects, semantic merging and experiencing axiological and emotional resonance with them.
Meditation manifests itself as a removal and sensual isolation from the outer and inner world, as a distance from the objects of interaction, passionless and fresh perception of their connections, essences and meanings, hidden beauty and symmetry. The generation of new meanings is carried out by isolating and acquiring the position of “out-of-finding”, which, according to Bakhtin, is “the most powerful lever of understanding”. It is this position that allows you to create an "excess vision"
To organize the space of dialogue of one’s own and another’s meaning and, thereby, to overcome one-sidedness and isolation and reveal their depths. [6; 26].
This is the generation of fresh meanings in the process of seeing the world and oneself in a new light, through the use of the “estrangement” technique, by presenting the usual things and phenomena to strangers, as they were seen for the first time. It is the vision, not the recognition of objects, that tears them out of their usual context and makes the habitual unusual, surprising and strange (V. Shklovsky, G. L. Tulchinsky) [27].
Self-actualization is understood as the process of the most complete disclosure and spontaneous incarnation of the semantic sphere of a person, as the generation of new, unexpected meanings in the process of free creative self-expression. Holistic and free self-actualization of semantic potentials implies both a spontaneous revealing of the entire wealth of the inner world of a person and the realization of ideal projects, plans and mental models of the future.
Personification is the revival and spiritualization of objects, their presentation in the form of self-sufficient phenomena and significant events, giving them the right to identify their unique, unexpected, individual meanings. In essence, this is the realization of a phenomenological sense-generating vision, which allows phenomena and events to be themselves, to stand in themselves and to reveal their individual meanings equivalent to all absolute meanings. This mechanism consists in considering the meanings themselves as living, independent and self-developing subjects, capable of self-generation, independent development and movement along their own ideal trajectories. In this case, the opportunity is given to the texts themselves, the heroes of the works to speak with their voices, speak for themselves, directly express their unique meanings.
The recognition of the equal rights of individual meanings determines the essential potency of creative semantic vision, which consists in the ability to see in every objective fact, in every phenomenon and subject their ideal, correlated meanings and, at the same time, their unique, individually peculiar semantic dominants.

findings
The meaning is opened, searched, solved with the help of directional revealing efforts, certain mental manipulations with the object, performed with the help of the implementation of a system of conscious mechanisms-devices.
Meanings are not generated and are not produced by an effort of will, they are captured, snatched from a stream of vision, unraveling into streams of reflection, awareness, experience and action. Strong-willed efforts are necessary when entering the stream, when discharging it, and also for its “mixing” with the help of directional creative techniques.
All the variety of mechanisms of meaning-generation and understanding existing in literature is ordered by means of certain universal archetypal structures and generative matrices that not only organize the existing mechanisms, but also highlight the new possible ones.
The sense-creation, generation and increment of meaning in the phenomenal worlds occurs in the flow of creative vision, with the help of mechanisms of combination, transference, potentiation, deconstruction, as well as multi-level and complementary bundles of universal mechanisms of creativity immanent to these worlds.
At the same time, as a result of the conscious realization of the system of creative mechanisms-receptions, worlds are dynamized, unfold by new facets, loosen, loosen, and thereby reveal new semantic measurements and allow new meanings to shine through the resulting lumens of being.

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