A New Theory of Personality: Politics, Trends, and Parenting

Kerala, India, 18th of September.

Introduction: What Is the Main Question of Our Time?

Have you ever asked yourself a simple question: Who will lead the world in the future in which our children and grandchildren will live? Will it be America?

For example, Alexander Zaets has tried to answer this question. On June 12, 2023, he published an article titled "What Is Biden Preparing for Us?" In it, he based his conclusions on the theory of tendencies, arguing that Biden (or rather, those who stand behind him) would behave like an insensitive and distrustful paranoiac at a critical moment. He claimed this would bring great misfortune to the world, including Russia. That moment has now arrived. The American president has allowed Ukraine (formerly part of Russia) to use long-range missiles against Russian territory. This puts the world on the brink of disaster, as these missiles and their carriers were not produced by Ukraine but by the United States, Great Britain, and their allies, who have thus joined the conflict.

"Who can lead the world except the United States of America?" the president declared on August 19. "<...> America is winning, and this is for the benefit of the world." This was not merely a statement for the American public. Biden spoke at the US Democratic National Convention on the eve of the presidential election during a time when America is desperately trying to redefine its leading role in the world to confirm its status as a superpower. This is happening as the world becomes irreversibly multipolar and begins to lose faith in the "American dream," the American currency, military power, and the political influence of the American elite, as well as its government institutions, education, and culture—everything that the so-called "Western world" was based on, if not the entirety of "Western and Christian civilization."

Who could have written such nonsense for Biden? After all, we know from live interviews that presidents have not been responsible for creating or voicing their own ideas for a long time—since the Reagan era. As Ronald Reagan, the 40th President of the United States (1981-1989), admitted, a person enters the office each morning with a detailed plan of action and prepared speeches. "I don't know who he is, but he's the one who runs America!" Of course, this raises questions about who is managing him. Who exactly is that? Probably someone who knows more and is smarter than anyone else. But who determines their mental and heuristic abilities? Family, ethnicity, or other clans? Secret services? Please, don't make me laugh. These people are on the other side of good and evil. They seem more interested in playing hide-and-seek with the devil himself than in serving the highest ideals of humanity. And they don't care about the fate of the world or our children.

But tell me, who exactly is America defeating? Is it countries like North Korea, Iran, and China, which have existed for thousands of years before America? Or is it the Damanhur Federation, which symbolizes the eternal wheel of samsara and has built an underground temple for self-discovery? How can America defeat the entire world? What can it hope for in the future to avoid destroying itself and everyone else who continues to support it? Is this a philosophical issue, a religious one, or simply a matter of dollars??

Of course, it's possible that there's no mistake. Perhaps it's just a matter of accounting, with the US calculating the future using supercomputers that process a massive amount of data over a period of 50 years or more. They take into account everything happening in the world and in their own country. For instance, they know how much money should be put into circulation to ensure global trade and prevent major crises. They also identify which countries pose a threat to the stability of the world order and who should create new technologies and produce unique equipment.

They decide who in the world should develop new technologies, who has the right to produce and sell unique equipment, and who can make discoveries and publish articles in reputable scientific journals. Reason, expediency, and pragmatism are all important, but there is another aspect to consider. To protect its interests, the United States sometimes resorts to total control over other countries and coercion against those who disagree with their dominance.

Moreover, they possess a powerful tool to influence the world that we do not have: practical knowledge of so-called deep psychology. This involves the ability to recognize people's innermost desires, as well as their unconscious capabilities and needs, and to manage them, either secretly or explicitly. For example, if there is a sharp increase in competition from a certain country or group of countries with their own unique religion, complex language, way of thinking, history, and traditions, they can undermine this through deception, threats, manipulation, corruption, and the imposition of new values, theories, and lifestyles. They can also make generous promises and sign agreements, including international ones, which they then violate. Of course, all this is done under the guise of protecting freedom, peace, and democracy.

They execute these strategies in such a way that they force the objects of their psychological influence to willingly accept these external interventions. In fact, these ‘objects’ agree to be dependent, living their lives and raising their children according to other people's plans, allowing America to win wars and achieve its goals.

Do you want an example? On March 8, 1983, in his famous speech, Ronald Reagan stated that he believed communism was a "sad, bizarre chapter" in human history that was now being closed. He thought this because he believed the source of human freedom was not material but spiritual. In another speech, Reagan claimed that victory over the Soviet Union would come from the "demographic factor."

How did he know this? At that time, the birth rate in the Soviet Union was 2.09, leading to an increase of 5 million children each year. In America, it was 1.56. Even Boris Ponomarev, the main ideologue of the Communist Party, wrote in a magazine that communism would triumph over capitalism and lead to socialist revolutions in the West.

Now, exactly forty years later, the American president has turned out to be right. The USSR has disappeared from the world map, and its population has begun to decline at an unprecedented rate. More and more people are dying, while fewer and fewer children are being born. The smartest and most talented individuals, seeking to realize their potential, are leaving for the West. I do not wish to speculate about the fate of those who remain behind.

So, how did Western spirituality manage to be stronger than Soviet materialism, a planned economy, and scientific communism? Was it merely the use of supercomputers? Of course not. The most important factor in any conflict is people—the ability to manage them, multiplied by their desire to act in the right direction. Reagan, in particular, believed in producing as many intelligent, healthy, and strong descendants as possible, committed to family and traditional religious values. These were the values that made America great at that time. Does Russia now share a similar conviction in its traditional values and the ability to implement them?

Let’s explore what other aspects of America are stronger than others. There are questions regarding economic power, intellectual superiority, the ability to provoke military conflicts, world currency, and traditional values. In the realm of human sciences, such as biology, America even lags behind other countries.

Psychoanalysis could provide insights, but according to Freud, it could "bring the plague to America." As for medicine and new technologies, Americans have not yet learned how to scientifically reprogram brain cells or count the number of neurons in various parts of the cortex. They also do not know how to manage memory, thinking, and genius. While the speech centers and associative areas of their leaders' brains are well developed, they have not yet found a way to use these skills to improve society.

If our children ask us why everything is so bad and unfair, we may struggle to provide a clear answer. We will not know how to explain the causes of these problems or how to solve them. We can only hope that they will find their own way in life and make their own decisions. But they cannot all go into business, trade, and finance, thinking only about their own well-being and safety.

Or is it time to launch a mechanism of biological selection in society, where the strongest, most cunning, and cruelest prevail? Is there no longer a need for intelligence, nobility, spirit, and soul?

Answer options.

It is still assumed that the world is not ruled by America, nor by the collective West, nor by black aristocrats and secret societies. Rather, it is governed by what has always existed—something that arises from the flow of life and does not depend much on people, even less so on their greed, stupidity, cunning, cruelty, and love of power. As you might have guessed, this was once called God's will and is now increasingly referred to as geopolitical tendencies.?

We just need to understand who or what creates these tendencies, generates them, and monitors their balance. It is not solely about minerals, territories, communications, and trade routes; it is about human potential, which is the basis of the future. This potential is declining faster than oil, lithium, and uranium reserves, although no one talks about it.

If we cannot control nature and other external factors ourselves, but can only try to respond to difficulties using what remains of common sense, politics, and diplomacy, the following question arises: what about ourselves—our tendencies, inclinations, talents, and shortcomings, both the dark and bright sides of our souls? Do we know how to manage them? How can we identify them, integrate them into a cohesive theory, and apply this knowledge for the benefit of all mankind, rather than blaming shadowy hegemons or monsters that may not even exist?

In this essay, I will not attempt to prove the existence of an absolute, universal soul, vital impulse, cosmic mind, or blind irrational will. Nor will I convince you that we are governed by biologically determined rules of behavior, archaic brain structures, hunger, deceit, theft, and sexual instinct, or that all problems can be solved through the right laws and the creation of a just social selection environment.

It is good if people at least recognize that there is ‘Something else’ that shapes their thoughts, desires, abilities, and needs—everything that helps us think, set reasonable goals for ourselves, and strive to achieve them. This includes the capacity to invent, create new things, enjoy harmony and beauty, while also not fearing someone else's menacing shout or undeserved punishment.

And when they do, they will take ‘This’ into account in their thoughts and actions.

Where do meanings, categories, and concepts come from? Why do words hold such power over us?

Some people resist using the ancient philosophical and religious concept of the Soul in our civilization—whether it be the third essence in Plato, the source of life in Aristotle, the emanation of the One in Plotinus, the postulate of practical reason in Kant, psychophysical entities in Dilthey and Spranger, the volitional world in Schopenhauer, or the bundle of drives and forces in Beneke, among others. They may prefer to label this ‘Something’ as personality, individuality, self, identity, mentality, Brodmann's cytoarchitectonic fields, or Pavlov's conditioned reflexes. However, this does not change the essence of the matter.

They may continue to believe that, during the course of evolution, we learned to act, think, make decisions, and predict the future all on our own. They might assert that the brain and spinal cord are sufficient for these functions, and that the soul, spirituality, and higher mental functions emerge naturally from them. In their view, terms like "soul" are not scientific concepts and require proof.

I have no objection to this perspective. I appreciate scientific concepts, especially those rooted in Greek and Latin (otherwise, they lose their scientific credibility). If children continue to ask questions about the soul, you have options. You could introduce a dozen more similar concepts in Chinese, Sanskrit, Ancient Egyptian, and Aramaic. In every culture, there exists a force that shapes the direction, purpose, and meaning of a person's life. For example, in Chinese, 精神 (Jingshen) signifies energy, spirit, and spirituality. It encompasses concepts such as soul (靈), strength (力量), and intelligence (腦).?

Alternatively, you could stick with English terms like mind, mentality, and consciousness. While no one knows exactly what these terms encompass, few will ask.

In this publication, I aim to focus on what lies beyond linguistics, science, and politics—beyond good intentions and their misapplications, and beyond sin, crime, or punishment. I want to discuss mental health and its crucial role in raising children. It certainly is vital, or rather, it should be. After all, Plato taught in the dialogue "Phaedo" that the education and upbringing of the soul should be prioritized.

Health represents security, constancy, stability, and balance. Furthermore, the primary force that ensures these qualities is the soul. All forms of evolution—economic, natural, and artificial selection—serve only to create instability, unevenness, deviations, and crises, which can simply be termed disease.

What’s New?

I want to introduce the Theory of Personality. This is a relatively new concept, previously known only to a small circle of specialists. The theory is called ‘tendentialism’ and serves as the foundation for a new type of psychotherapy called Weltanschauung Therapy. Its founder, Alexander Saez, is a Russian psychotherapist and philosopher who introduced the concept in his book "Memoirs of a Psychoanalyst" in 2019. The term comes from the Indo-European root "ten," meaning "tension," and the German word "Tendenz," meaning "direction." Saez’s theory posits that our personalities are shaped by our worldviews, or Weltanschauungen, which are influenced by our experiences, beliefs, and values. Through therapy, we can change our Weltanschauungen and improve our mental health. For more information, you can refer to Saez's book "Memoirs of a Psychoanalyst (Homo Cynicus)” or his website.?

The essence of this innovative theory lies in the clear definition of everything that occurs in the human psyche using the concept of "ontological tendencies." The psyche is not merely an abstract process reflecting reality but is understood as specific "ways of existence of the soul."

Our reality consists not only of objective matter or substance independent of our consciousness but also includes everything connected with the Spirit and its manifestations in the individual souls of people, which gives us life.

I will base my judgments on facts, specific observations, and their descriptions, while avoiding linguistic juggling with terms that contrast: body – consciousness, metaphysics – dialectics, spirit – soul, concept – notion, idea – thought, mind – intellect, emotion – affect, and so on. Our world is an integrated system in which unified laws of the universe operate, without which no harmony, stability, or world order is possible.

I will explore this both in relation to matter and the space it occupies, and in relation to living beings who, thanks to the forces and creative capabilities of the soul, are largely capable of self-organization, information exchange, invention, cognition, assigning meaning, exercising freedom of choice, and experiencing a sense of time.

Why is the term "tendency" adopted in Weltanschauung Therapy? Previously, terms like energy (the ability to exert influence), creative and destructive instincts, drives, impulses, and urges were more common in psychology. The need arose for a concept that could encompass all these terms that describe the state of the soul, along with their synonyms and the unique shades of meaning that each person experiences.

Additionally, the aim is to compile the laws that govern us. For example: (1) the law of karma and the law of alternative; (2) the law of necessity and the law of chance; (3) the law of expediency and the law of randomness; (4) the law of motion and the law of immobility; (5) the law of retention and the law of entropy; (6) the law of interaction and the law of loneliness; (7) the law of complementarity and the law of exclusivity; (8) the law of universal diversity and the law of one destiny.

Just two examples:??

— The manic tendency combines the sexual instinct (the complementarity of the sexes and their mutual dependence) with the desire for power (the exclusion of all dependence).??

— A constructive tendency combines the instinct of life (the desire to reproduce) with the urge to fade (the inevitable disappearance).

Regarding the validity of such a dichotomy, I would point out the following fact: Freud also correctly noted that we live not only in the objective material world, which is presented to our consciousness (Ego) through sensations, but also in a kind of subjective reality created by ourselves through the process of evolution, our brains, limbic systems, and what lies outside of consciousness. He referred to this as the "Id," which translates as "Something," "It," or the collective or individual "unconscious." This subjective reality is no different from the objective one; we cannot cancel or ignore it.

Both realities compete with or even come into conflict with each other, giving rise to unsolvable problems (i.e., conflicts), psychological defense mechanisms, and mental disorders that can affect behavior, health, choices of profession, friendships, partnerships, and even the very fate of each individual. Naturally, these instinctive conflicts, defenses, and complexes of experience significantly impact the process of forming a child's personality, as well as their socialization, education, and upbringing. In fact, Freud justified the need for psychotherapy for everyone, including children, and we owe him a great deal for this insight.

However, over time it became clear that a therapist should not merely treat neuroses but should also understand, think, and explain how to arrange our lives in the best way possible. What exactly are the causes of failures and conflicts? How much effort, time, and energy should be invested in addressing these issues?

I must state from the outset that the theory of ontological tendencies posits that to describe everything occurring in the human soul from an early age, it is sufficient to understand the essence of only eight basic tendencies. Like psychoanalysis, from which all psychotherapy originates, each tendency (drive, trend, attraction) is present in several dimensions. Although these dimensions may be labeled differently by various authors, they generally reduce to four categories: Conscious Somatic (CS), Conscious Mental (CM), Unconscious Somatic (UnS), and Unconscious Mental (UnM). In essence, these encompass feelings, instincts, attractions, and affects.

Within these dimensions, each tendency is responsible for the functioning of individual sections of the psyche and soma. Of course, these areas do not exist independently; they are interconnected with all other functional systems of the body.

Below is a table comparing the structure of the Freudian psyche with the structure of the psyche based on the theory of ontological tendencies.

Structure of Psyche by Freud?

Psyche is composed of: Conscious (Ego, Super Ego), Unconscious (Id), the Preconscious and multiple individual drives, guided by Libido (Eros) or natural destructive impulses (Thanatos)?

Structure of Psyche by A. Saez?

CM, CS, UnM, UnS and common to all tendencies Thumos (life impulse, resistance to non-existence) and Lakhos (fate)?

Is there anything specific that can be distinguished from the Freudian analogy? No, of course not. I suggest another, more detailed, and understandable analogy. For clarity, imagine a kind of "rocker" that balances the tendencies forming Feelings (СП), Drives (БСП), Instincts (СС), and Affects (БСС). In the case of any imbalance, a skew occurs: first a psychological problem, then a change in the psyche in the form of a defense mechanism, followed by a disorder, illness, or pathology. This can happen to both adults and children.

It is much more difficult for children to receive an accurate diagnosis. As a result, many children, not fully understanding what is happening to them, suffer traumas that can affect them throughout their lives. These unresolved issues prevent them from fully realizing their potential.

Thus, it is no coincidence that the authors of WT chose psychiatric terms for naming tendencies. This choice emphasizes the seriousness of the subject, reminding us that psychology is not merely a game of answers and questions or an optional consultation for everyone.

I provide the Russian designations of tendencies, the names of their corresponding mental functions, and their dichotomous manifestations in English:

1. Ш - Schizoid - thinking process: spirituality/inspirituality??

2. П - Paranoid – cognition/delusion??

3. Д - Depressive - judgment of reality: harmony/disharmony??

4. О - Obsessive - order seeking: attraction/removal??

5. Ф - Phobic – self-preservation: movement/immobility??

6. И - Hysterical - sending signals: openness to information/immunity to information??

7. M - Manic - superiority: assimilation/domination??

8. K - Constructive - co-creation: development/extinction??

It is clear that these definitions are too brief to encompass all the driving forces of the universe, including not only material but also mental needs and abilities. This will require a much more detailed table.

In the recommended book, the psychotherapist does not provide such a table in a ready-made form, as it would be counterproductive for the therapeutic process. Instead, the therapist encourages patients to create it themselves and then analyze and discuss it together. The same effort is necessary for those who wish to understand and master the theory of tendencies and the methodology of WT. This is crucial to ensure that the theory does not do more harm than good; it should not be available to everyone.

What exactly needs to be improved (treated, indoctrinated, educated)?

Have you ever thought about what proper parenting should consist of? It involves creating a holistic and healthy personality—one that is fully self-aware, independent, happy, law-abiding, and capable of producing material and spiritual values. Ideally, prosperity and harmony in the family, interesting work, recognition from others, reliable friends, and happy children contribute to this.

But how can we achieve all this? The recipe has been known for a long time: prohibit bad deeds and encourage good ones. Children should not lie, offend the weak, be lazy, be rude to their elders, or act with cunning and greed. We need to instill discipline, neatness, patriotism, hard work, modesty, honesty, obedience, and love for one's neighbor.

While this is true, it's a misfortune that all children are different from birth. Depending on their age and their innate set of mental qualities, character, inclinations, or tendencies, they react differently to prohibitions, deprivations, punishments, beliefs, and suggestions. Before educating and, moreover, treating, it would be beneficial to have a certain schematic understanding of the soul, as I. Kant dreamed, to know what to influence, what needs strengthening, and what needs balancing (though Kant noted this is hardly achievable).

On the other hand, Kant believed that space and time have forms that can be analyzed. If space and time possess such forms, what prevents the analysis of the soul and its components? In America, for example, psychoanalysts have long used psychoanalytic terms and developments for this purpose. Now, even psychoanalytically oriented psychologists, doctors of medical sciences, teachers, and social workers engage in this work. It is complex and requires substantial erudition and practical training.

The causes of mental illness are most often rooted in childhood states of anxiety, loneliness, fear, lack of empathy, and love. When a small child is treated, figuratively speaking, as an inanimate object or an unreasonable being who cannot speak, think, or understand complex concepts. As they say in Italy: “Il bambino è la carne che cresce” (A child is meat that grows).

Is it possible to figure this out? There are at least sixteen basic defenses (psychological defense mechanisms against intractable problems, or 8 x 2).

These include "splitting or doubling of reality" with a developed schizoid tendency; "externalizing the problem" with paranoid defense; "internalizing the problem" with depressive defense; "replacing with the opposite" with obsessive defense; "denial" with phobic defense; "conversion to somatics" with hysterical defense; "identification with the object" (i.e., imitation of the aggressor or victim) in manic defense; and "sublimation" (i.e., creativity) in constructive defense.

And what might this look like? For example, you might feel that your child reacts incorrectly to your reproaches, orders, requests, persuasions, or prohibitions. They might break down into screams, be stubborn, do everything the opposite of what you ask, respond to affection with hatred and suspicion, develop a fever, complain of a sore throat, wet the bed, refuse to eat, or withdraw into themselves. You become frightened, unsure of how to help, and start to wonder what remedy could assist the child. Have you ever considered whether such a child has defenses that are very similar to a pathology in their biological set of tendencies?

If so, how can these be treated—not with injections, procedures, medications, or operations—but, for example, through proper education? How can you use their dissimilarity or dissatisfaction with themselves to their advantage? After all, such seemingly inadequate and even neurotic behavior does not necessarily indicate a "mental disorder" or a consequence of trauma or emotional shock.

An autistic or schizophrenic child does not necessarily grow into a self-contained adult; they might become a great philosopher or mathematician. A fidgety child could become an excellent athlete, soldier, race car driver, or jet pilot. Stubborn children can grow up to be not only good cooks but also artists. Hysterical children might become actors, while those who are overly suspicious and distrustful could become investigators, and conflict-prone children might develop into diplomats. Not only psychoanalysts but any good doctor understands this well, though they may not discuss these topics openly due to professional constraints.

Do not try, as they say, to "beat the crap out of a child," because a child is not a dusty carpet. Nor should you immediately rush to consult a neurologist or psychiatrist. An adult may be "out of their mind," but a child is always "in their mind."

What other ways of parenting exist? In the realms of mental health and parenting, WT (short for German Weltanschauung Therapie) posits that symptoms of mental disorders do not exist in isolation; instead, there is another paradigm: a holistic and diverse system of "manifestations of the soul" in a person and the world around them.

These manifestations are found in the relationships between mother and child, teacher and student, therapist and client, and society and specific groups. Such relationships are essential for identifying and correcting the dominant tendencies that shape each person's worldview. As I mentioned earlier, the soul encompasses everything that gives life to a person. This approach is not idealism, animism, or spiritualism. WT, as a discipline related to psychotherapy, resides in the practical realm of human relationships, not in the philosophical division of phenomena into material or speculative categories. Its purpose is to help individuals understand who they are and what kind of world they inhabit, enabling them to make choices based on their real capabilities and needs.

The practical training and education of the individual should resemble fine-tuning a musical instrument rather than a system of rewards and punishments. This requires the "tuner" to have a keen ear for music, knowledge of musical notation, and a good tuning fork (a benchmark to aspire to).

Despite the apparent simplicity of terminology and a limited number of basic tendencies, the author of the theory of "worldview therapy" has effectively listed and classified all significant mental characteristics of a person, amounting to a primary total of sixty-four.

Of course, if you include synonyms, clarifications, explanations, and their combinations, the number of characteristics and related terms can expand significantly.

Let me provide one example. The type of thinking and attitude toward reality depends on the dominant trend. How many types of thinking exist?

E.B. de Condillac believed that "to think is to feel." W. James viewed thinking as an instrument for cognition and action planning. Aristotle defined it as the activity of an intelligent soul. Jung described thinking as understanding and explaining the meanings of what we perceive from the external world or from our own ideas. Schopenhauer characterized thinking as a feeling of the real world, where matter is the primary element.

And this discussion applies only to one tendency, which includes the instinct for cognition and a sense of reality.

The type of thinking can also be intuitive, logical, emotional, associative, creative, and so on.

According to biologists, thinking primarily occurs in the associative areas of the cerebral cortex. This may be correct from a physiological standpoint, but it is entirely unsuitable for psychodiagnostics. Who will measure the thickness of these areas or their features, defects, and differences from others?

Philosophers argue that within us (and perhaps in the brain?) there exists a certain essence—the Self—that influences our thinking, assessment of reality, decision-making, self-identification, and underpins human existence. What is this foundation? It is what enables a person to live in accordance with their deep essence and purpose, ensuring their self-sufficiency and self-realization.

But what if you lack the money, qualifications, knowledge, and energy (both physical and mental) to achieve this? Should you ask God? Or search within yourself? Where exactly? Carl Jung directly stated that the center of decision-making, as well as perceptions and consciousness, resides exclusively in the soul. “All conceivable statements are made by the psyche.”

In addition, unlike various kinds of "entities," ontological tendencies not only "feud" but also interact or even "cooperate" with each other. Therefore, people can easily confuse how a particular tendency manifests itself. When several tendencies are involved simultaneously, their joint work can often be described in a single term, regardless of the nuances. For example, emotions like rage, envy, jealousy, commercialism, resentment, forgiveness, sexuality, and aggressiveness can all arise from different tendencies. Each of you knows that even love can take many forms, including love for children.

The essence of these tendencies is that they exist in and around us, in time and space, and can manifest in the form of mental abilities, character traits, ways of thinking, behaviors, affects, and irrational drives.

Where to Begin?

Let’s move on to the practical part. Suppose we have discovered, through special tests, questionnaires, personal experience, and consultations with a specialist, the prevailing tendencies in our child's psyche. What are their natural inclinations? What might their true purpose in adult life be? What weaknesses and shortcomings can we help them avoid?

This leads us to the following question: how can we raise a well-rounded individual who is useful to society, moral, and noble? Specifically, what should we do to develop certain tendencies in our child that will encourage their good qualities and help them achieve great success in life? At the same time, how can we prevent the development of traits that could turn them into weak, cunning, and soulless egoists, focused only on their own interests? The soul encompasses both bright and dark sides, including a sense of Faith and the attraction of the Devil (alas, humanity has yet to find another term for this). It would be foolish to deny this reality; after all, the entire world of literature and art stems from these complexities—not to mention politics.

Of course, you already knew the answers to these and similar questions long before reading this: good manners are instilled through encouragement of positive behaviors (such as praise, affection, gifts, and compliments) and the prohibition of negative ones (through discipline, deprivation of affection and attention, and various forms of physical or emotional consequences).

No other theory in the world suggests anything different. We are not the first to engage in human education; thousands of generations of our ancestors, some of whom may have been more primitive (and perhaps even more enlightened) than we are, have navigated this path.

Today, scientists, academics, doctors, neuroscientists, child psychologists, teachers, and educators are working to create harmonious systems and scientific methods of education. Once upon a time, the USSR and other countries had entire programs dedicated to building communism by educating a new type of person who valued the public good above personal needs.

However, no one has clearly explained which incentives and prohibitions are suitable for each particular child. Everyone presents their own arguments. For some, the personal example of a parent, coach, leader, or hero is paramount. For others, work education, chastity, avoiding temptations, or a Spartan upbringing is vital. Religious teachings and national traditions also play a role. The choices are numerous, and if you make a mistake, you may bear the consequences—illnesses, misfortunes, broken families, and shattered destinies.

But with the theory of tendentialism, it becomes much easier to navigate this process, focusing on what truly exists and what society needs, while also considering your child's abilities, mental capabilities, and needs. If a child has a natural talent for music, sports, or mathematics, that’s clear. But what about ethics and aesthetics? Without them, no education can truly develop a well-rounded personality. How can we cultivate nobility, greatness of soul, logic, attentiveness, healthy self-criticism, organizational skills, initiative, modesty, patience, good taste, and cultural awareness without understanding tendencies?

What about research, engineering, competitiveness, the desire for success, wealth, and power? And let’s not forget the essential human emotions—hatred of enemies, love for those closest to us, self-sacrifice, or the ability to forgive. Who knows what specific qualities your child will need to survive in our harsh reality? What ethical principles will dominate in the coming years or decades? What kind of aesthetics will enrich this reality? Ethics is the science of morals, and every nation, historical epoch, and ruling elite has its own set of values. Aesthetics is the science of beauty; mastering it requires living and feeling beauty. Can you teach your child both together—sincerely and convincingly enough that they will believe you? Do you possess the necessary qualities and tendencies for this? And how can you know without understanding the theory?

Start by studying the existing works of researchers in the field of human personality theory. Familiarize yourself with the basic ideas outlined in their books, lectures, textbooks, and commentaries. I recommend "Memoirs of a Psychoanalyst," which compiles numerous facts, quotations, theoretical justifications, and hypotheses.

You may ask where the names I have given for these ontological, or universal, tendencies come from. After all, they are strikingly similar to the names of pathologies familiar to us from the fields of neurology and psychiatry. Is this simply a tribute to tradition? Yes, it is indeed a tribute to tradition, as psychodiagnostics was created by doctors, whose role is to diagnose and treat existing diseases. However, pathology, despite having its causes, is not ontology; ‘Being’ cannot be attributed to illness or disorder, whether somatic or mental.

Therefore, while ontological tendencies share similar names, they conceal much deeper meanings that reveal the causes behind the emergence and existence of the human psyche as a whole. Let me provide just one example to illustrate these meanings.

The Emergence of Trends and Their Manifestation in a Living Being

Herbert Spencer, in 1855, developed the first doctrine of the soul—psychology, which is the science of studying all mental phenomena. Nowadays, psychology tends to limit its focus to the brain and consciousness. Few people seek classifications of the qualities of the soul anymore, except when someone loses their mind and needs to be "saved from themselves."

Sigmund Freud also attempted to ground the study of the human soul in scientific principles. In particular, he proposed a theory of stages of psychosexual development along with corresponding psychological defense mechanisms. If one wishes, they can identify similar stages in the theory of tendentialism.

However, it is essential to recognize that these stages are purely theoretical assumptions, as children, like adults, are all different, and their personalities develop in unique ways. Yes, dominant tendencies can emerge in childhood; Freud is correct about that. But these tendencies can also manifest cyclically—during childhood, adolescence, adulthood, and old age—depending on life situations, the severity of the problems at hand, and factors such as mental health, finances, marital status, and more.

Classical Freudian theory (psychosexual stages of development)

Freud suggested that, during our development, we all pass through a series of stages related to sexuality in a predetermined sequence. Each stage is characterized by phenomena associated with a specific erogenous zone—an area of the body that is particularly sensitive to stimulation.

During each of the five such stages, namely:?

?- Oral (0-1 years old),

-Anal (2-3 years old),?

- Phallic (3 - 6 years old),?

- Latent (at 6 years of age and before puberty),?

- Genital (mature teenager, 14 years and older), еach erogenous zone is a source of special pleasure. Psychosexual energy, or libido, is described by Freud as the driving force of behavior. According to Freud, by successfully moving from one psychosexual stage to another, we develop a healthy personality. Failure to solve the problems of pleasure or delay in any of the psychosexual stages will lead to the formation of a problematic personality. With incorrect, that is, pathological protective reactions and their combinations.

The theory of tendentialism and the stages of human development with their inherent protective mechanisms.

The stages of human development tend to be cyclical. Since tendencies can be temporarily suppressed or, conversely, prematurely stimulated, they can complement or compensate for each other, ensuring balance and harmony in human behavior throughout life. Naturally, if there is a complete ban on the expression of any tendency or an enforced hypertrophic development of it, a personality may become defective, disharmonious, or exhibit signs of pathology.

Development cycles according to tendency start from 0 to 4 years; then from 8 to 15; from 15 to 22 and so on, in the following order:?

Schizoid: (splitting of reality, 0-1 years and later), occurs already when a fertilized cell protects itself with a shell from the surrounding reality in order to create an individual internal environment; and cell membranes make breathing and metabolism possible;?

Paranoid: (Projection of the problem outside, beginning at age 2) This tendency emerges when the developing organism begins to realize that not everything depends on its desires and needs. External forces may be perceived as hostile, giving rise to a sense of reality and the instinct for cognition.

Depressive: (Putting the problem inside, around age 3) This tendency arises when failures to satisfy internal needs—such as nourishment, warmth, and energy from external sources—lead to feelings of discontent and pessimism. Conversely, successful and timely satisfaction of these needs fosters joy and optimism.

Obsessive: (Obsessive repetitions, around age 4) This tendency describes how a living being demonstrates stubbornness in achieving goals through repeated actions and rituals. It involves maintaining order and consistency, accumulating what is useful, and rejecting what is harmful. This behavior helps to form a future sense of order, the instinct of ownership, and the attraction to absorption, as well as the ability to replace the opposite or reject undesirable elements.

Phobic: (Denial, from around age 5) Any cessation of interaction with the environment can lead to fear, protest, and increased motor activity. This reaction is essential for forming the future instinct of self-preservation. In cases of failure to adapt, it may also give rise to an urge for self-destruction.

Hysterical: (Conversion of mental reality into physical reality, signaling, around age 6, or possibly earlier) This stage involves openness to communication, a search for connection with others, and attempts at self-expression. At extremes, it can manifest as narcissism or, conversely, withdrawal into oneself.

Manic:(Identification with others, around 7 years old) At this stage, children may attempt to dominate or assimilate, often aligning themselves with either an aggressor or a victim. This dynamic lays the groundwork for future feelings of love or hate.

Constructive: (Sublimation and creation, 8 years and older) This stage fosters cooperation, interaction, the continuation of life, and creativity. When these avenues are unavailable, it may lead to feelings of destruction and a pull toward death.

Any violation, delay, or acceleration in the cycles of tendency development can result in deviations in personality formation, leading to both negative and positive outcomes—ranging from psychosis to genius.

These cycles can be interrupted, start earlier, or end later, depending on the environment, heredity, and the morphogenesis of the child's organs, systems, and body parts. Society tends to take these factors into account. For example, the period from 1 to 7 years is best suited for preschool and family education, from 8 to 15 years for school, and from 16 to 23 years for higher education.

During these periods, tendencies that are too weak or poorly expressed—yet still necessary for a well-rounded personality—should be stimulated and encouraged. Conversely, overly strong or hypertrophied qualities, which may prove harmful in the future, should be limited, replaced with their opposites, or even prohibited. This should be done kindly and benevolently, using explanations, personal behavior, and examples drawn from life, history, philosophy, and works of art.

A Few Cases from My Personal Practice: Conclusions and Suggestions

Let's explore how to effectively apply this knowledge in practice, avoiding mistakes and maximizing our impact. My recipe: study the theory, think critically, and evaluate your advice, actions, words, gestures, and both strict suggestions and affectionate requests. It’s essential to analyze the results you obtain. While the theory remains unchanged, your personal experiences and specific case descriptions will enrich it. Otherwise, this knowledge risks gathering dust in an archive, overshadowed by a future where robots might analyze human behavior.

This appeal extends to all social workers, including doctors, psychologists, and educators. You face daily challenges in interacting with children and adults, drawing from both personal and familial experiences. However, it’s crucial to utilize this experience wisely to avoid causing harm. You likely realized long ago that trying to transform a schizoid individual into a hysterical one, or re-educating a paranoid person to be gullible, is futile. We must aim for what is feasible rather than what we desire.

My Experience

I have been leading family therapy sessions with clients in Switzerland for an extended period, employing Worldview Therapy (WT) and systemic existential analysis.?

Each family member undergoes testing to determine their fundamental personal tendencies. We then examine how these tendencies—whether present, weak, or hypertrophied—affect communication styles, psychological reactions, defenses, and potentially even pathological manifestations. This approach applies equally to children.

The educational process has two sides; children influence parents just as parents influence children. Effective education involves both training and evaluating results, ideally through reciprocal engagement.

Next, we explore how to compensate for or strengthen specific tendencies in each family member, helping them achieve mental balance individually and within the family unit, all while considering their shared goals.

In this ongoing case of family therapy, a Russian patient’s foreign wife exhibits a pronounced manic tendency (acting as a commander, dictator, resistant to criticism), while the Russian patient is characterized by hysterical traits and paranoid-depressive defenses. This combination might seem destined for perpetual drama and tragedy. However, both clients’ familiarity with my theory, along with their reading of relevant literature, fosters understanding during our sessions. It enables open dialogue about their behaviors and challenges.

Gradually, empathy begins to emerge, along with a desire to help each other understand their mistakes. The theory serves as a framework, facilitating introspection and education for my patients during and beyond our sessions.

Typically, even the most skeptical clients purchase the books I recommend and start exploring the theory of mental disorders. They recognize how accurately my diagnoses and suggestions resonate with their experiences. The same applies to their children, who tend to trust me and follow my recommendations. I ensure I thoroughly consider and "test" my advice before presenting it.

Moreover, I never impose my recommendations; everyone retains the freedom to make their own choices. As Georg Groddeck wisely stated: "To succeed, every patient must become a doctor, and every doctor must be able to be a patient." The theory of tendentialism offers significant practical support in this endeavor.