Sense creation in the structure of processes of semantic dynamics

Sense creation in the structure of processes of semantic dynamics

The article discusses the main processes of the semantic dynamics of the personality, reveals their structure and interrelations. The author analyzes a qualitatively higher, integrative process of generating meanings - meaning creation, reveals its essence and specificity of manifestation in phenomenological worlds and in various forms of creative activity.
Key words: semantic creation, semantic formation, semantic consciousness, semantic construction, processes of semantic dynamics

Formulation of the problem
Meaning is the fundamental and elementary form of human existence, the original existential integrity, the holographic unit and the living “cell” of the human psyche. It organically fuses the universal and individual, saturates the very fabric of life with higher experiences and values, gives it an existential and essential spiritual and creative dimension.
Being, in essence, transindividual, transnational, super-essential education, meaning opens access to the spiritual heights and limitless possibilities of the universal I and, as a result of transcending inward, acts as a generating and integrating center of consciousness that freely controls states, mental processes and human actions. Manifested in the form of the value-semantic core of the creative position of the individual, meaning generates and binds together, fills with such content, experiences and motivating such intrapersonal structures as motives, life goals, attitudes, values ​​and ideals.
“The problem of meaning ..., he wrote - A.N. Leontyev is the last analytical concept, crowning the general theory of the psyche, as well as the concept of personality crowns the whole system of psychology” [1, p. 3].
V.P. Zinchenko also emphasized the key, central meaning of meaning in both psychology and in life itself, arguing that meaning rises above motor, perceptual, mnemic, mental, and even personal and superpersonal tasks. “Some called him the fourth, some - the fifth dimension of being. Although it should be called first "- the author wrote [2, p.48].
In turn, D.A. Leontiev considered meaning as one of the central categories of psychology that integrates and permeates various levels and phenomena of the psyche and exists in the space of a special semantic reality, a certain continuum, “semantic fabric” formed on the basis of life relations and "Life world" of the subject [3].
At the same time, meanings are extremely mobile, pulsating and variable formations and therefore, of particular interest is the study and disclosure of their essential procedural and dynamic characteristics. At the same time, the priority task is to reveal the essence and main manifestations of sense-building as creative, in essence, a process that freely includes imagination and intuition, productive dialogue and free expression, creating new ideas and ideas and creative problem solving.

Analysis of recent research and publications
Domestic psychologists investigating the problem of the “small” dynamics of the semantic system of personality were divided into various types of pressure-generating processes, which were represented as: semantic construction (F. E. Vasilyuk, 1984), the birth of semantic systems in relation to individual situations, acts of behavior to broader contexts of life (Bratus B .S., 1988), sense-formation and sense-consciousness (Bratus B.S., 2006; Leontyev D. A., 1999; Dmitriev S.V., 2001), sense-creation (Dmitriev S.V., 2001; Osanov A.A. ., 2002), as the extraction, translation and generation of new meanings in the process e creative understanding (Zinchenko V.P., 1997), as a potentiation, which is a method and process of multiplying meanings (Epstein M., 2001, Tulchinsky G. L., 2002) [4-11].
In Western psychology, the problem of meaning -making and meaning construction was dealt with mainly from a constructivist position.
Thus, in a number of works, the formation of information was considered as a process of deployment and development of mental models or schemes (Johnson-Laird PM, 1980; Harel S., Papert S., 1991) [12; 13]. At the same time, B. Shore (1991), as mechanisms for constructing meanings, singled out the processes of schematization, synesthesia, secondary intersubjectivity and creative generation of idiosyncratic analogies and primitive sensory metaphors [14].
Separately, it is possible to distinguish works in which the process of constructing knowledge and meanings is understood as experimentation, making mental manipulations, creating mental images, as visual and logo-visual thinking and visualization (Poplin M., 1991; Shank G., 1992; Cunningham D. , 1992; Solso R., 1994; Best B., Blake A., Varney J., 2005) [15-18].
In a number of works, the process of sense-generation ( sense making ) is understood as the discovery of the meanings of experiences and situations and, by content, correlates with the process of sense-consciousness. In this case, the process of creating and discovering new meanings appears as comprehension, understanding, interpretation of objects by placing them in new semantic contexts (K.Weick, 1995) and as a process of modeling and creating representations of the information received (Pirolli P., Russell D., 2011 ) [19; 20].
Currently, in Western psychology, a cultural-cultural approach to the study of the process of sense-generation is actively developed, based on the works of M. Chikszentmihaii (1990). The author claimed that each culture contains a system of meanings that serve as benchmarks for goals that individuals realize in their behavior [21]. Within this approach, meaning-generation is understood as the embodiment of cultural meanings, as the production of new meanings through an intersubjective dialogue within a culture, and as a process of understanding and understanding the behavior of representatives of different cultures (Shweder, R., 1991; Shore, B. 1996; Osland J., Bird A ., 2000) [22-24]. .
Special attention should be paid to the concepts in which the meaning-generating potencies of such integral existential formations as the optimal functioning of the individual, the state of flow and creative vision are revealed. Thus, according to M. Chikszentmihai, meaning is created by experiencing a state of flow caused by concentration on the goal and full inclusion and involvement in activities (Chikszentmihaii M., 1990; Chikszentmihaii M., Nakamura J., 2003) [21; 25]. In turn, J.Kolko (2010) argued that meanings are created in the process of holistic vision of the world and situations, by changing frames and creating active perspectives, often subjective and tendentious points of view, which simultaneously describe and change the perceptive perception of a particular situation [ 26].

Previously unresolved parts of a common problem.
According to its content, sense-making is defined as a member of the synonymic number of concepts meaning-generating, meaning-building, meaning-building, meaning-transformation. At the same time, the modern psychological literature devoted to this problem does not clearly reveal the content and specificity of the meaning-making, its essence and peculiarities of manifestation as a qualitatively higher form of creative activity are not determined.

Formulation of article objectives
In this regard, the purpose of the article is to analyze the content and structure of the main processes of sense-generation, to identify the place of sense-creation in the whole process of the semantic dynamics of a person, to determine its essence, structure and characteristics of manifestation in early forms of creative activity.

Presentation of the main research material
The meaning of human life, wrote V.Nalimov, is in the active release, creative and spontaneous unpacking of extremely compressed meanings embedded in the Universe, in expanding the horizon of existence and in generating new, deeper and more complex meanings [27].
The senses themselves are dynamic and mobile formations, the mode of existence of which is self-generation and extinction, pulsation and free play, overflow, flicker and subtle vibration. Thus, according to G. I. Bogin, meaning is not “lies in existence”, it cannot be “had”, but the only form of meaning existence is its generation or, we add, self-generation in a specially created generative dynamic space [28].
In the course of a holistic and systematic analysis of the “small dynamics” of semantic entities, including the processes of their generation and transformation in the course of a certain activity, D.A. Leont'ev divided these processes into three classes: sense formation, which is an extension of semantic systems to new objects and the generation of new derived semantic structures; sense-consciousness, understood as the opening of new semantic contexts and semantic connections of objects; and sense-building (Vasilyuk F.Е., 1984), consisting in the substantive restructuring of life relations and deep-semantic personal structures [3; 6].
In turn, S.V.Dmitriev identifies a number of different types of semantic activity of an individual, which can be grouped according to the presented by D.A. Leontiev three-level scheme and are presented in the following form: 1. Meaning - the attribution of meaning and value of certain objects, elements of the sign system or systems of human activity. 1.1. The meaning of interpretation is the processing of the senses learned by a person in accordance with his conceptual and value system and the consideration of reality through the prism of a person’s spiritual and personal values. 2. Sense - consciousness - semantic reflection of the subject of the activity, as the solution of the task to the meaning. 2.1. Meaning - the development and comprehension of meanings, previously included in the socio-cultural objects. 3. Sense-making is the generation of meanings of one’s own spiritual, intellectual or practical activity, which manifests itself as the distribution by the individual of already existing sociocultural meanings and objectifying his own essential forces, as revealing the spiritual-axiological meanings of activity and their interpretation. 3.1. Meaning - restructuring and superstructure of the deep semantic structures of the individual in accordance with the principle of the unity of the individual and its objective world. 3.2. Socio-cultural meaning - building - the ability to produce cultural reality and shift the personality into the language of cultural works "[7].
In the works of A.V. Rossokhin, in which personal reflection was based on the generation of meanings, the following structure of meaning-generating processes was proposed: 1. Meaning (sense building) - extending old meanings to new objects, situations, circumstances, understanding new events and relationships in the old context. 2. Meaning of consciousness - a reflection of previously unconscious vital relations and views of the subject, by incorporating the contents of consciousness in new contexts. 3. Meaning - understood as the process of changing meanings [29].
The limiting generalization of the existing classifications of semantic processes allows them to be presented in the form of an extremely generalized dialectical connection “ meaning-making – sensing”, as well as a process of meaning-creation synthesizing them , constituted by interpenetration and mutual enrichment of the first two basic processes.
1. Meaning, understood as the development and appropriation of the surrounding reality and the construction of their meaningful life world, filling it with new, personally meaningful objects. Meaning is realized as a projection of the value-semantic system of the personality on the phenomenological worlds, as an attribution of meaning, of a certain special quality, which gives objects and situations a certain value. The meaning here is an instrument, a “magic wand”, with the help of which new objects are revived and generated, which are included in the life world of the individual and thereby form and expand it. At the same time, the development of the meanings of the life world itself takes place by deepening and raising motives, taking up a universal creative position and activating higher values. Close in content to this sense-generating process are the concepts: meaning-based (Sinngebende) (Husserl E., 1913), meaning-making (Gadamer G., 1960), meaning-making (Leontyev DA, Dmitriev S.V., Rossokhin A.V.) , sense-setting (Dmitriev S.V.), sense-determination, “distribution” and attribution of meanings [3; 7; 29].
2. Meaning consideration is based on disinterested knowledge, analysis and judgment of objects of the surrounding world, by correlating them with expanding holistic contexts, spiritual and cultural values, universals and ultimate dimensions of being. Consciousness highlights the object, which is included in the system of mutually nested contexts, the interaction and expansion of which allows to capture its essence, experienced as meaning. Here, meaning-generation appears as meaning-opening, sense-trapping, as grasping the deep meanings of a unfolding face of being.
Meaning consideration is meaningfully correlated with such processes as: sense consciousness - disclosure of new semantic contexts and connections of objects (Leontiev DA), inclusion of objects in new, broad contexts (Bratus BS), sense comprehension - disclosure of already known meanings inherent in culture and Universum (Dmitriev S.V.), unpacking of meanings (Nalimov V.V.), as understanding, sense-capturing, sense-reading, seizing of meanings with the help of eidetic intuition [3; four; 7; 27].
3. Meaning as self-awakening of meanings in the flow of creative vision.
Self-movement, pulsation and spontaneous emergence of meaning, is carried out within the dynamic space of self-awakening senses, constituted by two opposing streams, two swinging open towards each other, interpenetrating intentions coming from man and the world.
The very meaning of creation is understood as the spontaneous generation of new meanings through their simultaneous positioning and discretion, as well as their further deepening, renewal, and elevation to developing, creatine, and universal values.
Closest in content to the creation are the processes of sense-building (Vasylyuk F.E, Leontyev D.A., Dmitriev S.V., Rossokhin A.V.), meaning-making (Bogin G.I.), semantic and creative reflection (Stepanov S.Yu. ., Semenov I.N., Dmitriev S.V., Rossokhin A.V.), various types of sense-making (Dmitriev S.V., Osanov A.A.) [3, 6; 7; eight; 28; 29; thirty].
The condition for the spontaneous emergence, constant updating, deepening and elativization of senses is their existence in a dynamic, satiated opportunity and characterized by a plurality of degrees of freedom, the generating medium. At the same time, in contrast to the chaotic, “rhizome” post-modern textual environment, which is fundamentally “impersonal” and “extra-subject”, this plastic and responsive creatine space is comprehended and accommodates the Absolute Creative I. Anonymous and self-sufficient, seething with meanings, textual environment, appears as a creative semantic stream, the self-movement of which is carried out within the universal consciousness or creative vision of the person. Since the meaning itself is in essence a supernatural, all-time and non-spatial formation, its generation is possible only by acquiring a truly creative absolute self, the subject of a transcendental universal position, which is realized as an absolute creative vision of the personality.
At the same time, the absolute creative I, inside and outside the stream, is not a semantic demiurge and creator of new meanings, but using universal creative techniques and semantic games, it deconstructs, reveals, awakens the self-moving semantic vacuum and through a special attitude, catches those self-arising in decentered gaps environment, fresh and unexpected meanings. At the same time, the flow of creative vision itself has generating potencies, and its poles, represented by subject and object, serve as conditions interlinked with contexts for the creation of new unique meanings. Creative vision manifests itself as a mental transformation of reality, manipulation of its forms and contents, as deconstruction and potentiation, as cultivation and cultivation, highlighting and further development of meanings.
This understanding of sense-creation in some way corresponds to the postmodern and synergistic paradigm of creativity, however, it overcomes their “extra-personal productivity” by the existence of a laminar flow of creative vision and the presence of a universal creative self containing this stream and, consequently, owning it.
The creative vision itself is turned mainly inward, to the very core of the assigned external reality. “I close my eyes in order to see,” wrote Paul Gauguin. To see the timeless, non-spatial, spontaneously unfolding semantic Universe, which is inside and, therefore, is individualized, its own and subject to influence.
At the same time, the core and constitutive flow of creative vision is sense-creation, which manifests itself as the awakening of reality through a system of creative techniques resonating with its deep, generative structures, as well as simultaneous manipulation, seizure and extraction from the stream of flashing, emergent, self-generating meanings.
Усмотрение, открытие и производство смысла является динамичным и постоянно возобнавляющимся творческим процессом, в котором уникальный смысл каждый раз индивидуально создается и открывается заново. При этом происходит наложение и взаимообогащение двух взаимонаправленных процессов: соотнесения объекта с ценностью, универсалиями и Абсолютом и произвольное наделение объектов новым ценностно-смысловым содержанием, с позиции персонифицированных высших ценностей и универсного, истинного творческого Я.
В то же время сам смысловой Универсум опредмечивается в феноменологических мирах человека – предметном, символическом, социальном, рядоположенным им внутренним, а также их порождающем и интегрирующем, мире культуры. Имманентная избыточность и хаотичность смыслов усмиряется и организуется с помощью the original pentabasis, which contains five semantic contexts, which are generated by the corresponding phenomenological worlds. At the same time, the placement of any object in this configuration of the semantic field leads to the self-generation of various kinds of meaning: objective (functional, pragmatic), linguistic (semantic, textual), social (interpersonal, interactive), personal (existential, subjective) and, as a result, spiritually -creative, developing creatological meaning (Table 1).

Table 1. Meaning, as a generation of meanings in the process of a person’s creative activity

Творческое видение , сущностно определяемое пронизывающим его смыслотворчеством, представляет собой высшую форму творчества, свободно включающим в себя такие конституирующие его формы творческой активности как творческая деятельность, решение проблем, творческий диалог и самоактуализация. При этом каждый из этих видов творческой активности, посредством специфических механизмов вносит свой качественно своеобразный вклад в порождение новых уникальных смыслов.
1. В процессе предметной продуктивной деятельности новые смыслы создаются, путем деятельностного опосредования и включения в новые творческие виды деятельности, а также путем придания мотивом смысла целям и обстоятельствам деятельности и, соответственно, действиям и операциям (Леонтьев А.Н., 1972) [1]. Так продуктивная и успешная деятельность может переживаться, насыщаться игровыми и творческими элементами и становится самостоятельным самодостаточным мотивом. В то же время в процессе продуктивной деятельности в моменты творческого вдохновения спонтанно рождаются новые замыслы и неожиданные, уникальные побочные смыслы.
2. В процессе творческого решения проблем новые смыслы порождаются в ходе решения «задач на личностный смысл» (Леонтьев А.Н.), «задач на конфликтный смысл» (Столин В. В.), «задач на смыслопорождение» (Леонтьев Д. А.), путем разрешения экзистенциальных пограничных ситуаций (Ясперс К., 1935), разрешения «критических жизненных ситуаций» (Василюк Ф.Е), духовных критических ситуаций (Гроф С., 2000), урегулирования и осмысления социо-культурных и глобальных кризизов[1; 3; 6; 31].
Если решение проблем и задач является эффективным способом интеллектуального освоения знаковой и понятийной реальности, то на иррациональном и бессознателном уровне, на котором проблема перерастает в тайну, таким методом и приемом понимания невидимого и аструктурированого мира выступает символотворчество.
3. Возникновение и развитие смыслов в процессе творческого диалога. Сам диалог является универсальным способом взаимообогащения, взаиморазвития, умножения и передачи смыслов. В данном случае, вследствие взаимоналожения, взаимоперевода двух или нескольких самостоятельных, индивидуально своеобразных, внутренне связанных миров, диалогизируются их смыслопорождающие ядра служащие генераторами и мощными источниками новых уникальных смыслов. В то же время в результате межличностной интеракции в моменты «актов понимания», вырабатываются новые конвенциональные нормы и ценности, которые выступают генераторами особых социальных смыслов.
4. В процессе творческой самореализации личности новые смыслы возникают в процессе саморазвертывания и самораскрытия индивидуальных смысловых систем. Одной из основных форм самотворчества протекающем во внутреннем мире личности, -писал Ф.Е. Василюк, - является переживание критических ситуаций, которое предстает как продуктивный процесс, как особая работа по преодолению "разрывов" жизни и по производству новых смыслов. При этом, по мнению автора, главная задача творческого переживания, состоит в нахождении, утверждении и воплощении новой ценностной системы личности [6].
Во внутреннем мире смыслотворчество может рассматриваться как творческое, свободное развертывание уникального смыслового ядра, спонтанное самовыражение глубинных экзистенциальных смыслов, источником порождения которых являются внутренние, свернутые, голографические протосмыслы изоморфные универсальным архетипам.
5.Смыслотворчество как культуро-творческая активность личности и как построение духовно-смыслового универсума.
The creation and existence of culture itself is the production and translation of meanings, the way of discovering and affirming the unique meaning of human existence and its correlation with extremely condensed universal meanings. In the world of culture, pure sense-creation takes place in the process of free self-realization, in-depth experience, dialogue and appropriation of universal values, the creation of new unique semantic unity.
The semantic spaces of a person and culture repeatedly accommodate each other and, in fact, merge in the flow of creative vision. According to K. A Svasyan, culture as a product of human creativity itself creates a person who through it discovers and changes the world and himself [32].
Так как смыслы представляют собой исходные элементы и живые клеточки культуры, то смыслотворчество проявляется какимманетный способ ее существования, как самодостаточный процесс создания, преобразования, обогащения и элативизации смыслов.
В то же время спонтанное возникновение новых, глубинных смыслов происходит в моменты встречи, диалога и взаимопроникновения миров, в процессе перевода феноменов порожденных одними мирами на язык других миров. При этом универсальным языком с помощью которого миры могут понимать друг друга, является язык творческих механизмов, архетипов и голографических структур, порождающих единые развивающие смыслы.

findings
Смыслотворчество как стержневой поток творческого видения предстает как смысловое отношение, соотносящее любой высвечивающийся сознанием феномен с высшими творче скими ценностями личности и универсными измерениями реальности, , в результате чего самопорождаются его глубинные креатологические смыслы.
Уникальным и качественно своеобразным миром существования чистой смысловой реальности является культура, а ее психологическим динамичным пространством - творческое видение, в потоке которого смыслы самопорождаются, живут и развиваются.
В этом понимании смыслотворчество представляет собой процесс спонтанного самовозникновения новых смыслов путем создания динамичного смыслопорождающего пространства, а также системного, мысленного манипулирования качествами объектов внутри контекстного потока видения.
Смыслотворчество как культурно-творческая форма активности является высшим проявлением творчества, реализующегося в феноменальных мирах в форме продуктивной деятельности, творческого диалога, продуктивного решении проблем, свободной самореализации и самодостаточной активности по производству, углублению и возвышению смыслов.
Таким образом смыслотворчество, понимаемое как создание, осознание и развитие смыслов, может проявляться как производство, активный поиск, разгадывание и открытие неочевидных смыслов бытия, как чтение смыслов в душах других людей, как творческое решение разнообразных «задач на смысл», а также как трансформация глубинных личностных смысловых структур, определяющих сами способы видения и осмысления действительности.
Semanticism, as the highest level of creative activity of an individual, allows her to freely manage her own experiences and states of consciousness, see true essences, act effectively, influence and awaken the creative potential of other people, gain access to the energies, forces and possibilities of higher meanings, fill her life with spirituality, creativity and success.

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