By Daniel N. Robinson
An highbrow heritage of Psychology, already a vintage in its box, is now on hand in a concise new 3rd version. It provides mental principles as a part of a better net of pondering all through historical past concerning the necessities of human nature, interwoven with principles from philosophy, technology, faith, artwork, 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 fashionable occasions, but additionally examines the wider social and medical contexts within which those innovations have been articulated and defended. Robinson treats each 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 rigidity among humanistic and clinical views, assessing the main convincing positions on either side of the controversy. valuable as a textual content for college kids and as a stimulating and insightful review for students and working towards psychologists, this quantity might be learn both as a historical past of psychology in either its philosophical and aspiring medical classes or as a concise historical past of Western philosophy’s strategies of human nature.
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Extra resources for An Intellectual History of Psychology, 3rd edition
Regulated breeding can reduce these accidents to a minimum. By the standards of contemporary democracies, Plato's imaginary republic seems harsh indeed. Yet, even in America, there have been laws proscribing consanguinous marriages, marriages of the mentally defective, and even marriages by those with certain hereditary defects. Public education is compulsory, curricula are established by state boards, religious rites are disallowed, genetic counselling is widespread, and the abortion of "defectives" is encouraged.
Population is carefully regulated, each city limited to 5040 citizens (a number defended because it can be divided evenly by every integer from 1 to 10). Plato does not mention the plague of 430, but it is likely that the recommendations against crowding derived in part from such concerns. We also detect in this emphasis upon orderly division a retrospective appreciation of Pericles' land reforms, if not a lingering attachment to Pythagorean numerology. Education is most carefully orchestrated.
Meno's slave would have as much of a right to judge of triangles before instruction as after, even though his judgments would contradict each other. If Socrates must reject the epistemological relativism of Protagoras, so too must he reject the moral relativism of Thrasymachus, Glaucon, and Adeimantus, and for the same reason. The Pythagorean theorem does not rest its truth on public opinion. The laws of harmony are not subject to human desire. Both become accessible through philosophical examination, which will lead also and inexorably to a life of temperance, justice, and spiritual health.