By Daniel N. Robinson
An highbrow background of Psychology, already a vintage in its box, is now to be had in a concise new 3rd variation. It offers mental principles as a part of a better net of pondering all through historical past in regards to the necessities of human nature, interwoven with principles 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 historic Greece, reflections approximately human nature were inextricably associated with the cultures from which they arose, and every definable old age has additional its personal personality and tone to this lengthy culture. An highbrow historical past of Psychology not just explores the main major rules approximately human nature from old to fashionable instances, but additionally examines the wider social and clinical 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 best thinkers.
Robinson additionally explores the abiding rigidity among humanistic and medical views, assessing the main convincing positions on either side of the controversy. priceless as a textual content for college students and as a stimulating and insightful review for students and working towards psychologists, this quantity will be learn both as a background of psychology in either its philosophical and aspiring clinical sessions or as a concise background of Western philosophy’s options of human nature.
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People can be happy in their-vices, their madness, their ignorance, even their servility. Contentment can be no criterion of virtue in the State or the citizen. If true happiness, which is the har- Psychology in the Hellenic Age 37 mony of the soul leading to a life of wisdom, justice, and temperance, is to be enjoyed by the citizens, they must be led to it. It will not be found accidentally. This is the proper end of all just republics. As it can be achieved only under conditions of peace at home and with adequate defenses against quarrelsome neighbors, the rule of law and the might of armies must be unchallengeable.
Plato was not ignorant of the virtues of democracy. He grew up in one quite as enobling, we may submit, as Russell's own,, 6 He was also well aware of how similarly the citizen's life proceeds under forms of government with merely different names. Plato's respect for Sparta and his high hopes for the tyrants of Syracuse are not plausibly reduced to a fascistic temperament. Rather, in vesting full authority in the State, Plato merely drew the obvious implications from his psychological and metaphysical theories.
Representing the interests of his young friend Hippocrates, Socrates reviews the bases on which one studies with a master. If, for example, Hippocrates wished to be a sculptor, he would want to study with Pheidias. Or, if medicine were his goal, Asclepius would be the proper tutor. What is it, then, that Hippocrates would want to be were he to submit his mind to the influence of Protagoras? When Protagoras replies that Hippocrates would wish to excel in virtue, Socrates has his opening: Yes, but can virtue be taught?
An Intellectual History of Psychology by Daniel N. Robinson