By Daniel N. Robinson
An highbrow heritage of Psychology, already a vintage in its box, is now to be had in a concise new 3rd version. It provides mental rules as a part of a better internet of pondering all through heritage concerning the necessities of human nature, interwoven with rules from philosophy, technological know-how, faith, paintings, literature, and politics.
Daniel N. Robinson demonstrates that from the sunrise of rigorous and self-critical inquiry in old Greece, reflections approximately human nature were inextricably associated with the cultures from which they arose, and every definable historic age has extra its personal personality and tone to this lengthy culture. An highbrow background of Psychology not just explores the main major rules approximately human nature from historical to trendy occasions, but additionally examines the wider social and clinical contexts within which those recommendations have been articulated and defended. Robinson treats each one epoch, no matter if old Greece or Renaissance Florence or Enlightenment France, in its personal phrases, revealing the issues that ruled the age and engaged the energies of prime thinkers.
Robinson additionally explores the abiding stress among humanistic and medical views, assessing the main convincing positions on both sides of the talk. precious as a textual content for college students and as a stimulating and insightful evaluation for students and working towards psychologists, this quantity may be learn both as a historical past of psychology in either its philosophical and aspiring clinical sessions or as a concise heritage of Western philosophy’s strategies of human nature.
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Extra resources for An Intellectual History of Psychology
One will not drink a potion, no matter how cool and sweet, if one knows it is lethal. The pleasure of the moment will not serve as a rational excuse for suicide, and we would judge the alternative view as one that only a crazed person could find compelling. Thus, one who drinks this potion is either mad or is ignorant of the consequences. Those like Gyges, whose reason is a slave to appetite, are simply not living a life expressive of the nature of a rational being. Acts of injustice and wrong-doing are perpetrated by the mad or the ignorant.
All that is left, once experience is dismissed, is heredity. Subsequent education avails itself of worthy genetic endowments absent which the education must fail. However, given the right constitution, the individual will pass through stages of receptivity culminating in that adult stage in which philosophy can make its appeals to the latent knowledge of the soul. The ambiguity surrounding such notions might be reduced by considering the Socratic approach to a specific and essential element of knowledge, our knowledge of space.
We might say that whereas the "commoner natures" know only what they see, philosophers see that which they know a priori. Although the Platonic ideas are in this sense innate, the overall theory of knowledge is not static. We have already noted the attention given to education, and when we look into the specific program of education recommended for the Guardians we see that the Socratics explicitly subscribed to a stage-theory of cognitive development. The Athenian stranger who is the teacher in the Laws notes that virtue and vice in childhood are known to the young only as pleasure and pain (II, 653).