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 variation. It provides mental rules as a part of a better internet of pondering all through historical past in regards to the necessities of human nature, interwoven with rules from philosophy, technology, faith, paintings, literature, and politics. Daniel N. Robinson demonstrates that from the sunrise of rigorous and self-critical inquiry in historic Greece, reflections approximately human nature were inextricably associated with the cultures from which they arose, and every definable historic age has further its personal personality and tone to this lengthy culture. An highbrow historical past of Psychology not just explores the main major principles approximately human nature from old to fashionable occasions, but additionally examines the wider social and medical contexts during which those thoughts have been articulated and defended. Robinson treats every one epoch, no matter if historic Greece or Renaissance Florence or Enlightenment France, in its personal phrases, revealing the issues that ruled the age and engaged the energies of major thinkers. Robinson additionally explores the abiding pressure among humanistic and clinical views, assessing the main convincing positions on both sides of the talk. necessary as a textual content for college students and as a stimulating and insightful assessment for students and training psychologists, this quantity could be learn both as a heritage of psychology in either its philosophical and aspiring medical classes or as a concise heritage of Western philosophy’s ideas of human nature.
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Additional info for An Intellectual History of Psychology, 3rd edition
The question, then, is how and by whom and to what end are political communities to be organized and directed. To answer "democratically," "by the people," and "for their happiness" is to miss the entire thrust of Plato's social and philosophical analyses. There is, first of all, no conceivable state in which the will of every single citizen can be honored. Infants cannot be consulted, nor can the dumb, the mad, the criminal. Even if all were queried, we would find few decisions recommended unanimously.
Plato's Republic is generally regarded as a foundational work in political science, which it is, but on still another account it should be read as a quite developed and systematic Psychology. Recall that in Book II, when several of those assembled (Glaucon, Thrasymachus, and Adeimantus) implore Socrates to analyze the principal features of justice and to establish how the just man is always happier than the unjust, Socrates warns them that such a task requires "very good eyes" (368). He explains his remark by invoking the metaphor of a nearsighted person who can read distant letters only when they are greatly enlarged.
The exercise is meant to prove the first principle of Socrates' theory of knowledge, that knowledge is a reminiscence. The knower has the truth, he doesn't learn it: rather, he is able to recall it through philosophical guidance. The centrality of this position to the entire Socratic psychology (and epistemology) cannot be overdrawn, for if we believe that knowledge is memory we will accept the dialectical method of uncovering it. Moreover, we will give to experience a place of no special importance; to reflection, a place of unparalleled importance.