Аннотация: Данная теоретическая статья направлена на конкретизацию и анализ этики, в том числе психологической этики как понятия личностного и собственно психологического. Автор подразделяет этику на категории внутренней и внешней этики. Внешняя этика есть по мысли автора «внешние» по отношению к человеку как субъекту деятельности нормы и правила, обычно закрепленные во «внешних» источниках – законах, кодексах, сводах правил. Внутреннюю этику составляет этическая установка (этическое отношение) и этический поступок. При этом именно поступок есть то, через что этика проявляется «во вне». "
Этический поступок есть проявление надситуативной активности (по В.А. Петровскому), так как ставит человека в субъектную позицию, позицию «причины своих действий», не вписывается в рамки здесь-и-сейчас целеполагания или удовлетворения непосредственно данного мотива, выходит за рамки базовых «требований ситуации». Промежуточным, опосредующим звеном между установкой (отношением) и установкой автор полагает переживание, поскольку оно связывает знания об этических правилах, представленность этических правил у человека (внешнюю этику) этические «установки» как компонент внутренней этики, то самое «отношение к себе и миру» и, собственно, этическое действие. В качестве направления дальнейших исследований автор предполагает теоретическую и эмпирическую разработку как концепций внутренней этики и этического поступка (в том числе, их связи с другими этическими и внутриличностными конструктами – моралью, мотивацией и др), так и концепции переживания как опосредования внутреннего во внешнее.

Abstract: This theoretical article is aimed at concretization and analysis of ethics, including psychological ethics as a concept of personal and psychological concept. The author subdivides ethics into internal and external. The latter, in the author’s opinion, is the “external” norms and rules in relation to the actor (an individual), which are usually reflected in such external sources as laws, codes, codes of conduct. Internal ethics consists of the ethical attitude and ethical behavior. At the same time, ethics manifests to the “outer world” through the act. Ethical behavior is a manifestation of suprasituative activity (according to V. A. Petrovsky), since it puts a person in a subjective position, i.e "the cause of the own actions", neither fits into the framework of “here-and-now” goal setting nor satisfaction of the motive, goes beyond the boundaries of the basic "criteria of the situation". The experience is viewed as a mediating link between the attitude and the frame of mind, since it connects the knowledge of ethical rules, person’s representation of ethical rules (external ethics), and ethical "attitudes" as a component of internal ethics, the “attitude to oneself and the world" – the ethical behavior. As a vector for further research, the author suggests theoretical and empirical development of the concepts of internal ethics and ethical behavior (including their connection with other ethical and intrapersonal constructs – morality, motivation, etc.), as well as the concept of experience as a mediation of the inner into the outer.

Аннотация: This article analyzes and compares two analytical approaches actively advanced in the school of America hermeneutic psychology and clinical social psychology: “hermeneutics of love” and “hermeneutics of suspicion”. The author examines the hermeneutics as not only a narrow practice of interpretation of texts, but as a foundation for thinking and professional worldview, including for psychological work. Hermeneutics of suspicion serves as the foundation for many research and therapeutic practices. At the same time, hermeneutics of love is the basis for psychological practices, developing within the framework of hermeneutic psychotherapy, including client-centric psychotherapy of Carl Rogers and its branches. This work is completely theoretical. The author claims that the hermeneutics of love may not only be an approach towards interpretation and understanding of text, but also the ethical and epistemological basis for social practices. Moreover, it can serve as the foundation for practices pertaining to interaction with people and communicative practices, and not just for psychological practice.

Аннотация: В настоящей работе рассмотрена проблема этики как явления, разделённого на этику «внешнюю», выражаемую в различных документах и кодексах, и «внутреннюю», несхватываемую формализованными средствами, основывающуюся на внутренней структуре человека. Автор не рассматривает "этику" как набор догм и правил, зафиксированных в документах. Автор также не рассматривает и не предлагает конкретный перечень "норм". В данной статье автор рассматривает "этику" как личностно-психологический конструкт, выражаемый в поведении.

Предметом работы является этический акт/поступок - интенциональный акт, который возможно аксиологически оценить как "этичный" или "неэтичный" ("вписывающийся" в некие рамки "этики").
Статья является не эмпирической, но теоретической работой. Основной метод, используемый автором - анализ литературных источников, исторический анализ, обобщение литературных источников. Автор анализирует преимущественно исторический материал.
На примерах из истории психологии и всеобщей истории, а также из практической психологии, автор демонстрирует, что «внешняя» этика не может являться причиной и мотивом для этического поступка (равно как и для поступка, противоречащего этике). Автор заключает, что подлинно этическое возможно лишь в качестве единичного, конкретного поступка, основанного на внутренней необходимости личности, основывающегося на глубоком внутреннем личном фундаменте. Лишь единичный поступок, способствует формированию «этичности» в сообществе.
Новизна и важность данной работы состоит в том, что она обращает ученых и практиков к обсуждению вопроса этики в психологии, при этом не на уровне "этики - письменных правил", но "этики" как "этического" - как личностного психологического конструкта, тесно вплетенного в поведенческую и мотивационную сферу личности.

Abstract: The author of this article considers the problem of ethics as a phenomenon divided into external ethics as expressed in various documents and codes and internal ethics that cannot be comprehended by formal means and are based on the internal structure of personality. The author does not consider "ethics" as a set of dogmas and rules recorded in documents. The author also does not consider and does not offer a specific list of "norms". In this article, the author considers "ethics" as a personal-psychological construct expressed in behavior. The subject of the work is an ethical act / act  as an intentional act that can be axiologically evaluated as “ethical” or “unethical” (“fitting” into some kind of framework of “ethics”). Thia article is not an empirical but theoretical work. The main methods used by the author are the analysis of literary sources, historical analysis, generalization of literary sources. The author analyzes mainly historical material. Illustrating by examples from the history of psychology and universal history, as well as from practical psychology, the author demonstrates that "external" ethics cannot be the cause and motive for an ethical (or unethical) act. The author concludes that a truly ethical behavior is possible only as a single concrete act that is performed based on the inner need of a person. Only a single act contributes to the formation of "ethical" in the community. The novelty and importance of this work are caused by the fact that the author draws scientists and practitioners to a discussion of the issue of ethics in psychology, and not at the level of ethics  as written rules, but at the level of ethics as ethical, i. e. as a personal psychological construct closely interwoven in the behavioral and motivational sphere of the individual.

Аннотация: This article presents an original approach to teaching existential psychology and psychotherapy within the framework of academic course. Attention is given to the brief one-semester long courses, offered in terms of specialization in psychological consulting, rather than the entirely existential programs (such as specialized Master’s degree programs).The author examines the question of transferring to the students not only the theoretical knowledge on existentialism, but also the practical aspects of preparation of psychologists. Taking into account the specificity of existential aspect, namely its “untechnical nature”, the author raises a question on possibility of the initial formation of “existential orientation” among the psychology students. For solving this task the author proposes a special approach to teaching the disciplines: instead of the profound study of only one approach or chronological general psychological representation on existential approaches, is suggested an integral model of correlation between existential approaches and existential factors described by I. Yalom. The author proposes a theoretical model of didactical correlation of various vectors of existential psychology and psychotherapy with existential factors, which was put forward by I. Yalom. Moreover, a description is provided to a number of specific techniques that demonstrate their efficiency in teaching existential psychology and psychotherapy. Besides the more traditional techniques such as discussion and demonstration, an innovative technique of “self-therapeutic film” is proposed. This model is suggested for further advancement by the experts in the area of existential psychology and psychotherapy.

Аннотация: In the present report the model developed for teaching existential psychology and psychotherapy to undergraduate students in Russian University is described. The author describes an experience and challenges he faced while teaching existentialism in one of Russian Universities in 20112-2014, and pedagogical approach he used to overcome those challenges, developed on the basis of Irvine Yalom’s Existential Psychotherapy. The author offers the theoretical model that helps to 'match' different concepts of existential philosophy, psychology and psychotherapy with the Yalomian 'ultimate concerns' that are universal for every human being. The author also offers a number of didactic tools that are helpful in teaching existential philosophy, psychology and psychotherapy for psychology majors. Those tools are including but not limited to: discussions, interviews, demonstrations, as well as some more innocative didactic techniques such as 'self-therapy film'. The author invites professionals teaching existential psychology to utilize and use the model described.

Аннотация: In the present paper, the authors will scrutinize the ‘hermeneutics of love’, the concept, which is being developed by the representatives of humanistic psychology (Selig, Robbins) as well as clinical-community psychology (McInerney). The authors deductively consider this approach from different points: ontological, axiological and gnoseological. The authors try to compare and contrast ‘hermeneutics of love’ to ‘hermeneutics of suspicion’. In addition, the authors analyze a more traditional approach to understanding. The authors consider their role as a basis for social and psychological practice and discuss different practices that are being developed under the framework of hermenutics of suspicion and, on the other hand, the hermenutics of love. The authors also introuce hermenutics of love as a basis of psychology in ‘human science’ in contrast to that in  ‘natural science’.