What is the behaviour of structure in construction?
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Our goal is to understand the relations of consciousness and nature: organic, psychological or even social. By nature we understand here a multiplicity of events external to each other and bound together by relations of causality.
With respect to physical nature, critical thought brings a well-known solution to this problem: reflection reveals that physical analysis is 'not a decomposition into real elements and that causality in its actual meaning is not a productive operation. There is then no physical nature in the sense we have just given to this word; there is nothing in the world which is foreign to the mind. The world is the ensemble of objective relations borne by consciousness. It can be said that physics, in its development, justifies de facto this philosophy. One sees it employing mechanical, dynamic or even psychological models indifferently, as if, liberated from ontological pretensions, it were indifferent to the classical antinomies of mechanism and dynamism which imply a nature in itself.
The situation is not the same in biology. In fact the discussions concerning mechanism and vitalism remain open. The reason for this is probably that analysis of the physico-mathematical type progresses very slowly in this area and, consequently, that our picture of the organism is still for the most part that of a material mass partes extra partes. Under these conditions biological thought most frequently remains realistic, either by juxtaposing separated mechanisms or by subordinating them to an entelechy.
I As for psychology, critical thought leaves it no other resource than to be in part an "analytical psychology" which would discover judgment present everywhere in a way parallel to analytical geometry, and for the rest, a study of certain bodily mechanisms. To the extent that it has attempted to be a natural science, psychology has remained faithful to realism and to causal thinking. At the beginning of the century, materialism made the "mental" a particular sector of the real world: among events existing in themselves, some of them in the brain also had the property of existing for the selves. The counter mentalistic thesis posited consciousness as a productive cause or as a thing: first it was the realism of "states of consciousness" bound together by causal relations, a second world parallel and analogous to the "physical world" following the Humean tradition; then, in a more refined psychology, it was the realism of "mental energy" which substituted a multiplicity of fusion and interpenetration, a flowing reality, for the disconnected mental facts. But consciousness remained the analogue of a force. This was clearly seen when it was a question of explaining its action on the body and when, without being able to eliminate it, the necessary "creation of energy" was reduced to a minimum:' the universe of physics was indeed taken as a reality in itself in which consciousness was made to appear as a second reality. Among psychologists consciousness was distinguished from beings of nature as one thing from another thing, by a certain number of characteristics. The mental fact, it was said, is unextended, known all at once. More recently the doctrine of Freud applies metaphors of energy to consciousness and accounts for conduct by the interaction of forces or tendencies.
Thus, among contemporary thinkers in France, there exist side by side a philosophy, on the one hand, which makes of every nature an objective unity constituted vis-'a-vis consciousness and, on the other, sciences which treat the organism and consciousness as two orders of reality and, in their reciprocal relation, as "effects" and as "causes." Is the solution to be found in a pure and simple return to critical thought? And once the criticism of realistic analysis and causal thinking has been made, is there nothing justified in the naturalism of science - nothing which, "understood" and transposed, ought to find a place in a transcendental philosophy?
Our goal is to understand the relations of consciousness and nature: organic, psychological or even social. By nature we understand here a multiplicity of events external to each other and bound together by relations of causality.
With respect to physical nature, critical thought brings a well-known solution to this problem: reflection reveals that physical analysis is 'not a decomposition into real elements and that causality in its actual meaning is not a productive operation. There is then no physical nature in the sense we have just given to this word; there is nothing in the world which is foreign to the mind. The world is the ensemble of objective relations borne by consciousness. It can be said that physics, in its development, justifies de facto this philosophy. One sees it employing mechanical, dynamic or even psychological models indifferently, as if, liberated from ontological pretensions, it were indifferent to the classical antinomies of mechanism and dynamism which imply a nature in itself.
The situation is not the same in biology. In fact the discussions concerning mechanism and vitalism remain open. The reason for this is probably that analysis of the physico-mathematical type progresses very slowly in this area and, consequently, that our picture of the organism is still for the most part that of a material mass partes extra partes. Under these conditions biological thought most frequently remains realistic, either by juxtaposing separated mechanisms or by subordinating them to an entelechy.
I As for psychology, critical thought leaves it no other resource than to be in part an "analytical psychology" which would discover judgment present everywhere in a way parallel to analytical geometry, and for the rest, a study of certain bodily mechanisms. To the extent that it has attempted to be a natural science, psychology has remained faithful to realism and to causal thinking. At the beginning of the century, materialism made the "mental" a particular sector of the real world: among events existing in themselves, some of them in the brain also had the property of existing for the selves. The counter mentalistic thesis posited consciousness as a productive cause or as a thing: first it was the realism of "states of consciousness" bound together by causal relations, a second world parallel and analogous to the "physical world" following the Humean tradition; then, in a more refined psychology, it was the realism of "mental energy" which substituted a multiplicity of fusion and interpenetration, a flowing reality, for the disconnected mental facts. But consciousness remained the analogue of a force. This was clearly seen when it was a question of explaining its action on the body and when, without being able to eliminate it, the necessary "creation of energy" was reduced to a minimum:' the universe of physics was indeed taken as a reality in itself in which consciousness was made to appear as a second reality. Among psychologists consciousness was distinguished from beings of nature as one thing from another thing, by a certain number of characteristics. The mental fact, it was said, is unextended, known all at once. More recently the doctrine of Freud applies metaphors of energy to consciousness and accounts for conduct by the interaction of forces or tendencies.
Thus, among contemporary thinkers in France, there exist side by side a philosophy, on the one hand, which makes of every nature an objective unity constituted vis-'a-vis consciousness and, on the other, sciences which treat the organism and consciousness as two orders of reality and, in their reciprocal relation, as "effects" and as "causes." Is the solution to be found in a pure and simple return to critical thought? And once the criticism of realistic analysis and causal thinking has been made, is there nothing justified in the naturalism of science - nothing which, "understood" and transposed, ought to find a place in a transcendental philosophy?
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Behaviour structure is made up of
ID
Ego
Super Ego
ID - Involves the immediate gratification of pleasure demands without considering ethical norms and reality .
Ego- Consider cultural norms and demands when it comes to the behaviour.
It balances the demands of the ID and Super Ego
Super Ego
Super Ego is a behaviour structure which consider reality before the action
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