Hello, dear readers of the KtoNaNovenkogo.ru blog. A little earlier, we already managed to consider some of the negative qualities of human nature - we learned what hypocrisy is, who a hypocrite is, and where cruelty comes from.
Today I propose to go further and consider such a human vice as vanity. What is it, how is it expressed, how is it dangerous for society and the person himself? I hope it will be interesting.
Vanity from a psychological point of view
The reasons for vanity lie in childhood. Psychologists believe that when forming self-esteem, an important criterion is the recognition of the child by the parents and how they evaluate certain achievements of the child. Excessive praise negatively affects the further perception of oneself as a person; inadequate inflated self-esteem leads to the emergence of vanity. Can a person recognize “star fever” in himself? There are signs of vanity:
- pleasure from flattery;
- the desire to spin events around one’s own person;
- aggressive response to any criticism (constructive, non-constructive);
- excessive talkativeness, at odds with actions (discrepancy between speaking and doing);
- eccentric behavior.
Vanity
Causes
Psychologists say that this character trait is laid down in a person in childhood, when the child begins to form personal identification and self-esteem. It is important for any child to be recognized and valued by the family, regardless of any factors. It is important that the child’s environment sensibly evaluates his achievements and victories. Parents should not excessively praise their daughter or son if they do not deserve it, as this can lead to inflated self-esteem, and subsequently to vanity.
This rule also works the other way. If a child lacks praise and recognition, he will try with all his might to win the love and attention of others, without realizing his own praise.
Other possible causes of vanity:
- unresolved internal conflict;
- childhood trauma and family problems;
- lack of other feelings and emotions;
- unappreciated;
- bullying by peers or adults;
- protest and defense.
What does a vain person mean?
Perceiving oneself as an individual is a complex process associated with emotions, their excess or deficiency against the background of improper upbringing when there are no norms and prohibitions and permissiveness develops. A vain person is a person who is bright at first glance and attracts people’s attention. The Austrian psychiatrist A. Adler spoke of a vain person as being filled with himself to the extent that there is simply no room for others. How vanity manifests itself:
- Feelings and thoughts are put on display - the internal state may differ from the external manifestation (the goal is to capture as much of the audience as possible for attention).
- Humiliation of another person in order to feel superior (more pronounced in women).
- The desire to do good deeds and tell others how “good I am.”
- The dominant need for “stardom” is without knowing the meaning of an activity, a profession in which success is important for a person (success for the sake of success).
- Envy of those who have achieved something in life.
See also: What is DISCRIMINATION. Causes, signs and types
Signs
Vanity as a character trait is determined by several signs:
- Love of flattery. Vain people love to be praised and often do this to others and the whole world. It doesn’t matter to them whether it’s true praise or an attempt to “throw dust in the eyes.”
- A sharp reaction to any criticism. People who are characterized by unhealthy vanity react extremely negatively to criticism of themselves, even if it is constructive and supported by undeniable arguments.
- The desire to be at the epicenter of attention. Such people often behave extremely emotionally and unrestrainedly, trying to attract everyone's attention and discussion.
- Tendency to humiliation. Often people use humiliation to assert themselves at someone else's expense. A person who is vain always takes the opportunity to mock other people's mistakes and mistakes.
- Arrogance. When communicating with such a person, all interlocutors involuntarily get the impression that he puts himself above others and is practically not interested in the opinions of other people.
- Frequent envy of others.
In addition, a vain woman or man can talk for a long time and at length about their own achievements and skills, so that the interlocutor is literally amazed on the spot. However, often imaginary victories are not supported by any real successes.
Is vanity good or bad?
Any phenomenon has positive and negative aspects. What is human vanity and are there any good points in it - from the point of view of practical benefits? There are more negative aspects, but there are also positive aspects of vanity:
- helps to achieve success and recognition (especially in show business);
- is a trigger for any human endeavor: studying at a prestigious institution, career advancement.
What is vanity on the negative side:
- The main problem with vanity is that a person does not benefit society and is fixated only on himself.
- It is difficult for vain people to be in full-fledged relationships with loved ones: with their arrogance, arrogance and arrogance they push people away.
- There is practically no spiritual development; in extreme cases, a person can go into a state of megalomania (personal psychopathology), when he imagines himself to be omnipotent.
How it affects a person - examples from life
A character trait such as vanity has a strong influence on a person’s life. The most common forms of vanity are pride, arrogance and star fever. There are certain examples of vanity that can negatively impact a person's career or fulfillment. So, for example, a graduate of a prestigious university who was able to handle even the most difficult subjects with ease will certainly consider himself a rising star in the new team. The employees of such an arrogant young man are unlikely to find a common language with him and will avoid and be wary of him. However, it is worth remembering that sooner or later a situation may occur that will “knock down all the arrogance” and boasting from the young man.
Quite often creative people with outstanding abilities have vanity. Such a person begins to imagine himself better than others, because he managed to climb to the very top. His self-esteem begins to go off scale, he expects others to praise, admire and worship him. In this case, a person can develop a real addiction, and subsequently a psychological disorder.
Sometimes vanity is realized in the form of imitation of self-development. A person can stubbornly convince the people around him that he is actively developing, learning, attending various courses and trainings. In fact, such people often spend most of their lives in stagnation and actually try to “appear rather than be.” It is this version of vanity that involves the desire to look better compared to others.
Vanity negatively impacts your career
Ambition and vanity - differences
A person’s desire to be the best in various social spheres is respected. Being a wonderful doctor, teacher, taking your profession with full responsibility and becoming an example for others is what distinguishes ambition from vanity, which is characterized by “empty” drawing attention to one’s person. Ambition and vanity - there is a fine line between them, when one quality can transform into another: at the same time, a person begins to boast about his past merits and how much useful, in his opinion, he has done for society.
How to get rid of vanity?
As soon as a person realizes that he is captive of his own importance and dependence on flattery, recognition by others, and is fighting for the attention of the team, a huge amount of mental and psychological work remains to overcome himself. How to deal with vanity - a few recommendations from psychologists:
- Pragmatism is a quality that, within reasonable limits, helps to eradicate vanity and not rest on the laurels of success once achieved.
- Compare your successes with the successes of other people - remember that there is always someone smarter, prettier, more successful.
- Take an example from famous people who, in their success, were not subject to vanity: Mother Teresa, Muhammad Ali, Keanu Reeves - modest personalities with a worldwide reputation
- Sharing victories and achievements means that success comes from the participation of other people in a person’s life. Acceptance of this fact and gratitude to parents and teachers encountered along the path of life help to get out of a state of vanity.
- G.D. Roberts, an Australian writer, in his novel The Shadow of the Mountain, expressed the idea of how much usefulness can be gained by simply bowing your head and kneeling sometimes - a good exercise against vanity.
See also: What is XENOPHOBIA in the modern world
What is vanity in Orthodoxy?
Why is vanity a sin in the Orthodox tradition? In the famous film “The Devil’s Advocate,” Al Pacino’s hero utters words in which he admits that vanity is one of his, the Devil’s, favorite sins. The soul of a vain person is defenseless against the temptations of dark forces. Holy Fathers on vanity:
- Vanity thoughts come from the Devil, but never from God.
- Vanity manifests itself in indignation at loved ones that they live an unrighteous life, instead of being imbued with compassion and asking God to guide a loved one on the righteous path.
- Whoever does and says something for the sake of worldly glory alone is vain (St. Basil the Great).
- The soul of vanity is a waterless pit (St. Evagrius).
- Vanity is like a rushing wind - it scatters all the treasures of virtue (St. John Chrysostom).
How to overcome vanity - Orthodoxy
Vanity is a sin that devours the work of a person’s soul. Orthodox priests pay great attention to purity of thoughts and everyday actions - this is a huge amount of work on the path to God. The fight against vanity and pride includes:
- humility;
- modesty;
- acting with love and respect for everything;
- doing good deeds without anyone around you knowing;
- prayers for help in getting rid of temptations;
- Confession to a priest.
Vanity
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- What is a person’s WORLDVIEW. Its types and forms
- What is GLOBALIZATION. Causes and signs of globalization
Based on materials from womanadvice.ru
Section VII. Passion of vanity, hysteria and overcoming them
Vanity - the search for earthly honors, the search for glory in the pursuit of science and art; “love of beautiful clothes”, shame to confess one’s sins, self-justification, deceit, people-pleasing, envy.
Vanity is the hypocrisy of the human spirit.
Many worldly professions provide opportunities for the flourishing of vanity, for exalting some people over others. The world is often ruled by the spirit of superiority and worldly pride. “People attribute many successes in business and life not to God, but to themselves. The desire to achieve fame, to become famous, to stand out among others is closely connected, writes Father Sergius Filimonov, with everyday well-being and receiving various kinds of temporary benefits. The measure of success and results in this life for many people is the measure of their fame and the height of their position" [19, p. 26].
1.1. Holy Fathers on Vanity
The Holy Fathers warned that vanity is a very dangerous passion.
“The seventh warfare is presented to us with a spirit of vanity - varied, changeable and subtle, so that with the keenest eyes it is hardly possible not only to guard against it, but to examine and recognize it,” says St. John Cassian. – Other passions are simple and monotonous, but this one is multi-part and diverse and meets the warrior from everywhere and on all sides, both when he is still fighting and when he is already a winner. For she attempts to wound the warrior of Christ with his clothes, and his stature, and his gait, and his voice, and his work, and his vigils, and his fasts, and his prayer, and his solitude, and his reading, and his knowledge, and his silence, and his obedience, and his humility, and his complacency. , - and, like some dangerous underwater stone, covered with surging waves, while they are not afraid, suddenly cause a disastrous shipwreck to those sailing with a favorable wind" [6, p. 74].
“Vanity rejoices in all virtues: I am vain when I fast, but when I allow fasting in order to hide my abstinence from people, I again become vain, considering myself wise. I am overcome by vanity by dressing in good clothes; but when I dress thin, I also become vain. I will begin to say, I am overcome by vanity; I’ll shut up - and again I won. No matter how you throw this three-horned horn, one horn will always rise up,” writes St. John Climacus [7, p. 150–151].
“If there is extreme vanity when a person, not seeing anyone with him who would praise him, [and in private] reveals vain actions, then it is a sign of complete unvanity that even when visiting others he should never be robbed by a vain thought” [7, p. 245].
The passion of vanity is very “cunning”; it is often disguised as other passions or as something “good”, which in fact often turns out to be just another passion.
“She instills in others a desire for the priesthood or deaconship, imagining in his mind that he would then carry out his work with such holiness and severity that he could serve as an example of holiness to other priests, and in addition, he would bring benefit to many both by his behavior and providing teachings. Sometimes it makes even someone who lives in the desert or secludes himself in a cell dream in his mind that he is going around the houses of different people and monasteries and, through the action of his imaginary convictions, is converting many to the path of proper life. And thus the poor soul is driven hither and thither by such vanity, wandering as if in a deep sleep, and, carried away by the sweetness of such thoughts and filled with such dreams, for the most part is not able to notice either his actions or the presence of his brothers, if they were in the very were in fact before our eyes, being all sweetly immersed, as in what was truly happening, in what, without sleeping, he raved, as in a dream, in the wandering of his thoughts,” writes St. John Cassian the Roman [6, p. 78].
The Monk John Climacus says that whoever has become a slave to vanity leads a double life: one in appearance, and the other in the way of thoughts and feelings: one in private, and the other in public [see: 7, With. 153].
“All other passions,” says Saint John Cassian, “being overcome, fade and, being overcome, become weaker every day, and also under the influence of place or time they become exhausted and subside; or in every possible way, due to their discord with the virtues opposite to them, it is more convenient to warn against them and avoid them. But this one, being struck, rises up to fight with great bitterness and, when it is considered to have given up its spirit, through its death it becomes even more alive, healthy and powerful. Other passions tyrannize only over those who are defeated in the struggle; and this one oppresses its conquerors even more fiercely and, the more it was defeated, the more excessively it fights with the thought of exaltation on the occasion of victory over itself” [6, p. 76].
The passion of vanity often parasitizes on virtues that can become the cause of vanity:
“The ivy twines around the tree and, when it reaches the top, dries out the root; and vanity grafts (grows) onto the virtues and does not lag behind them until it takes away all the meaning from them.
A bunch of grapes that has reached the ground or lies close to the ground easily rots; Virtue, clinging to vanity, also perishes,” compares St. Nile of Sinai [15, p. 260].
“The vanity of beginners and those who have not yet succeeded much in virtues and spiritual knowledge usually extols either the tone of their voice, that is, that they sing more pleasantly than others, or because they are skinny in flesh, or beautiful in body, or that they have rich parents and noble, or that they disdained military service and honors. ...In this way it infuriates him by sacrificing unknown hopes and forcing him to be vain about abandoning what he never owned” [6, p. 78].
Other passions, as those that are in discord with the virtues opposite to them and war openly, as on a clear day, are easier to defeat, but this one, mixed with them, seduces a person, since he does not expect its attack.
1.2. The connection between vanity and other passions
Various feelings are associated with the passion of vanity, as St. Neil of Sinai shows.
“He who wants to be honored envies someone who surpasses him in glory, adding hatred to this envy.
Defeated by a strong desire for honor, he does not tolerate anyone being preferred to him, but he admires primacy for himself, so as not to seem inferior to anyone.
He does not tolerate that someone who surpasses him should be honored even in his absence, and the glory of his labors usually represents nothing.
The beginning of honor is people-pleasing, and its end is pride” [15, p. 261, 262]. The vain person is characterized by resentment and even vindictiveness towards those who do not see his imaginary merits.
“You see,” said pride, “that the horse on which I ride is vanity; the venerable humility and self-reproach will be laughed at by the horse and its rider” [7, p. 160].
Vanity, as the closest servant of pride, is always more visible than hidden pride within. The insidious passion of vanity, like a thief, persistently tries to rip off its dues from any good deed, from any human act in general, in favor of pride, for the glory of the self-satisfied “I” of a person. Whether a person does a good deed, an evil one, a beautiful or ugly one, vanity is always looking out to see if something boastful can be extracted from this, satiating sick pride. And vice versa, before doing any thing, a person always reasons within himself - is it worth doing, how to do it, for what... and this is where vanity comes in with its harmful proposals, slyly perverting a good wish and replacing good motives with feigned ones - for the sake of glorification of one's personality. A man begins to do a good job, and vanity immediately whispers to him: “Yes, go ahead, it’s a very good job, and then they’ll talk so well about you later...”, and at that moment the person gets inspired, and special powers suddenly appear, and He does not notice how he accepted this demonic thought and works, having already succumbed to this sin.
1.3. Causes of the passion of vanity
St. John Climacus wrote: “Every person who loves to show off himself is vain. The fast of a vain person remains without reward, and his prayer is fruitless; for he does both for human praise” [7, p. 151].
The cause of passion can also be one’s own virtue.
“Some are tempted by this because of the vastness of their knowledge, others because of sitting for a long time reading, others because of the length of their vigils. And this pain intensifies to hurt everyone with his own virtues, causing stumbling blocks to ruin, thereby gaining the fruits of life,” says St. John Cassian the Roman [6, p. 75].
“Praise elevates and puffs up the soul; when the soul ascends, then pride embraces it, lifts it to heaven and brings it down to the abyss.
The Lord often hides from our eyes those virtues that we have acquired; a person who praises us, or, better to say, misleads us, opens our eyes with praise, and as soon as they are opened, the wealth of virtue disappears,” writes St. John Climacus [7, p. 154, 151].
A vain person, wanting praise and glory, works for the sake of pleasing people. A vain person easily changes even his views and judgments for the sake of pleasing people [see: 7, p. 151].
1.4. Consequences of obsession with the passion of vanity
“The vain... is a free worker: he bears the labor, but does not receive any reward.
A bag with holes does not retain what is put in, and vanity destroys the reward of virtues.
The abstinence of the vain is smoke from the furnace; both dissipate in the air,” says St. Nile of Sinai [15, p. 260].
“A vain ascetic causes double harm to himself; the first - that he exhausts his body, and the second - that he does not receive rewards for this" [7, p. 151].
“Despondency weakens spiritual strength, and vanity makes the sick healthy, an old man stronger than a young man, if only there are many witnesses to what is being done: then fasting, vigil, and prayer are easy; because the praise of many arouses zeal" [15, p. 261].
“For those who practice virtue out of pleasing people, the foundation of salvation is laid not on stone, but on sand; why, as soon as it rains, rivers flow and winds (temptations) blow, they fall from thoughts. If they do not fall, but live as they should, they are puffed up with great pride; and when they fall, they indulge in useless despair,” writes Saint Ephraim the Syrian [5, p. 421].
“Whoever exalts himself with natural gifts, that is, wit, understanding, skill in reading and pronunciation, quickness of mind and other abilities that we have acquired without difficulty, will never receive supernatural benefits; for he who is unfaithful in little things is unfaithful and vain in many things” [7, p. 153].
Often a person’s entire life can be outwardly most normal, exemplary, optimal from the point of view of virtue, but inside it is all eaten away by this worm and based on a false foundation (on sand) - and a whole huge, magnificent building can collapse with a light breeze.
It also happens that vanity brings benefits. The Monk John said that he saw some “who began spiritual work out of vanity, but although the beginning was vicious, the end turned out to be commendable, because their thoughts changed” [7, p. 153].
Abba Pimen said that he who strenuously strives for human love deprives himself of God’s love [cit. from: 16, p. 389].
Thus, the consequences of a person mastering the passion of vanity are the loss of reward for previously acquired virtue, the love of God, hope for salvation, despair and destruction of the inner world.
Orthodox asceticism describes false spiritual states, which the Holy Fathers call prelest (deception).
Priest Feodor Kuznetsov described the psychological characteristics of delightful states of consciousness and behavior [see: 13, p. 37]:
– a person distinguishing himself from the environment of similar people: “I’m not like them” - such selfhood leads to a reluctance to be under someone’s spiritual guidance, to non-recognition of any authorities;
– a penchant for daydreaming in the realm of the divine, searching for and striving for visions;
– discovery of “high” spiritual gifts – a sensual and passionate relationship with God, enthusiasm, voices, nervousness after intense prayer;
– admiring one’s virtues;
– active activity in schisms, heresies;
– enthusiasm and admiration for insight, other people’s exploits with a complete reluctance to actually implement what they teach;
– the desire to teach everyone the spiritual path and enlighten all the fallen and lost.
Based on these descriptions, Father Theodore suggests that people of a certain psychological type - hysteroids - are most prone to such delightful states [see: 13, p. 430].
Archimandrite Cyprian (Kern) wrote that hysteria most easily finds common ground with religious manifestations. This is an increased exaltation of religious feeling, which seeks for itself an object of adoration and admiration in the priest, in the excessive inclination of women to “bring peace” [cf.: 12, p. 246].
1.5. Hysteria
As noted by B.D. Karvasarsky, hysteria is the second most common form of neurosis and is much more common in women than in men [see: 9, p. 130].
Psychological practice shows that the desire to look bright and unusual, characteristic of some people - both men and women, is usually associated with exaltation over others and the desire to stand out.
The desire to attract attention with anything in such a demonstrative personality is so strong that it can be expressed in indiscriminate means: frankly indecent behavior, vulgarity, loudness.
Since the satisfaction of such desires is possible only in the presence of other people, this is inextricably linked with people-pleasing, writes psychiatrist N.D. Guryev [see: 3, p. 162]. Being dependent on the opinions of others, such a vain person values himself very highly and, while admiring himself, does not have the opportunity to be himself - to be authentic, he changes all the time depending on the mood and expectations of the people around him.
A hysteric person can make brilliant, incendiary speeches, perform beautiful actions and feats that do not require much stress. He is also capable of acts of genuine self-sacrifice if he sees that he is admired and admired.
In the appearance of most representatives of the hysterical group one can observe deliberate behavior, theatricality, deceit; they love to “play a role.”
In the psychiatric literature there are descriptions of so-called pathological liars. If the need to attract attention and dazzle other people with the brilliance of one’s personality is combined with the rich imagination and unexpressed moral prohibitions of an immature personality, then such a person is called a liar and a cheat. Often such a person cannot be denied his abilities - he is quick-witted, resourceful, quickly grasps new things, has broad but superficial erudition, has the gift of speech, artistic and poetic inclinations, is sociable and self-confident. But such people, Abbot Evmeniy points out, having good abilities, rarely show interest in anything other than their own personality. “Their spiritual interests are shallow, and words about work that requires perseverance, accuracy and thoroughness have a repulsive effect on them... Their perception of life [lacks] depth and seriousness. The sense of duty is alien to them, and they love only themselves” [4, p. 139]. Hence their passion for lies. “They lie artistically, masterfully, being carried away by their lies and almost forgetting that it is a lie.” Often such people lie completely senselessly and disinterestedly [4, p. 140].
“From the point of view of asceticism,” notes Hegumen Evmeniy, “pathological deceit is a certain form of human obsession” [4, p. 140].
In psychiatry, the vain are called hysterics, says psychiatrist N.D. Guryev [see: 3, p. 164].
Orthodox psychiatrist S. A. Belorusov tried to establish the relationship between the clinical concept of “psychopathy” and the ascetic category of “passion” [see: 2]. He saw a correspondence to hysterical psychopathy, the main feature of which is the thirst for recognition, the passion of vanity. He also refers to K. Jaspers, who notes that hysterics have a desire to appear larger than they really are and to experience more than they are able to experience.
If S.A. Belorusov reminds that psychopathy is a pathological condition that is manifested by disharmony of the personal structure, then A.E. Lichko speaks of character accentuations as extreme variants of the norm [see: 14, p. 6]. In the psychological literature there is a description of a demonstrative personality, which is similar to the description of hysterical accentuation: where is the norm, where is the borderline state, and where is the pathology - this question has not been clearly resolved by anyone.
Demonstration, characteristic of a hysteroid, uses many opportunities to attract attention to oneself: a claim to originality, difference from others, extravagance, enthusiasm or feigned indifference.
Hysteroids, says S.A. Belarusians are, of course, self-centered, which manifests itself in infantile narcissism, fickle, focused on immediate success, quite easily experience defeat, easily change roles, their feelings are superficial, their emotional life is capriciously unstable, their will is not capable of long-term tension. They are often denied a sense of proportion, and they themselves become imbued with faith in their own inventions; they are easy to manipulate, since they are easily suggestible. A friend for them becomes the one who believes them and plays along, an enemy is the one who exposes them or mockingly does not pay attention to them [see: 2].
Hysterical accentuation of A.E.’s character Lichko describes it as boundless egocentrism, an insatiable thirst for constant attention to oneself, admiration, surprise, and veneration. Let there be even indignation or hatred towards him, but not indifference and indifference. Even alcoholism and drug use among teenagers, running away from home can be demonstrative in nature [see: 14, p. 144].
Hysterics often strive for leadership, in a group they act as instigators, inspired by the looks turned to them, they can lead others, but they are leaders for an hour - they quickly give in to difficulties. Behind external effects, as a rule, lies an internal emptiness.
A reliable way to diagnose hidden hysterical accentuation is the manifestation in a given situation of injured pride, loss of attention when exclusivity has been debunked [see: 14, p. 150].
Hysterical neuroses can be accompanied by emotional-affective, sensory disorders, and motor disorders. During periods of life's difficulties, hysterics are characterized by “flight into illness.”
Abbess Ksenia writes that in our time vanity is finding a new official status, as if necessary for life. It has become fashionable to create your own image, a certain image - an artificially generated form, often without content. Often others create a certain false image for a person that does not correspond to his inner mental structure. Behind this lies vanity, lies, and pride [see: 16, p. 39].
In spiritual life, hysterics, or so-called demonstrative personalities, also strive to impress with their outstanding spiritual “gifts” and abilities - exceptional communication with God, the saints who directly and constantly “communicate” with them; A clear expression of these “abilities” are the stigmata of representatives of the Catholic faith.
Here is what Metropolitan Anthony of Sourozh wrote about the confession of hysterics: “In hysteria there is a moment of comedy, lies, games, etc. This kind of mental mood, of course, is destructive for spiritual life, because there is very little truth left; a person becomes so entangled in his own comedy that it is difficult to get him to stand truthfully before God. If he comes to confess, he may even tell the whole truth, but in relation to this truth he himself will begin to admire how dramatically he describes what rubbish he is - and this is no longer a confession, it is useless, a person cannot repent when, while confessing, he looks out of the corner of his eye and thinks: “What impression am I making? Is he really not struck down by the horror that I describe?..” [1, p. 167].
B.D. Karvasarsky notes that the personal characteristics of a hysteroid are a consequence of the influence of lifetime factors - improper upbringing. As a rule, this is an environment of pampering upbringing, unprincipled compliance of parents to the child, when everything is allowed to him, unjustified emphasis on existing and non-existent advantages, which subsequently leads to an inadequately inflated level of claims [see: 9, p. 135].
In hysterical teenagers, notes A.E. Lichko, parents often begin to play the role of a “scapegoat” for the “disappointments” that befell the teenager among his peers [see: 14, p. 143].
The reaction of emancipation in adolescence in a hysterical teenager can have violent external manifestations - running away from home, conflicts with parents, loud demands for freedom and independence. These emancipatory aspirations often slide to the level of a child’s reaction of the opposition to the loss of habitual attention [see: 14, p. 147].
