【英文文学】The Principles of Psychology.docx
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1、【英文文学】The Principles of PsychologyPrefaceThe treatise which follows has in the main grown up in connection with the authors class-room instruction in Psychology, although if is true that some of the chapters are more metaphysical, and others fuller of detail, than is suitable for students who are go
2、ing over the subject for the first time. The consequence of this is that, in spite of the exclusion of the important subjects of pleasure and pain, and moral and aesthetic feelings and judgments, the work has grown to a length which no one can regret more than the writer himself. The man must indeed
3、 be sanguine who, in this crowded age, can hope to have many readers for fourteen hundred continuous pages from his pen. But wer Vieles bringt wird Manchem etwas bringen; and, by judiciously skipping according to their several needs, I am sure that many sorts of readers, even those who are just begi
4、nning the study of the subject, will find my book of use. Since the beginners are most in need of guidance, I suggest for their behoof that they omit altogether on a first reading chapters 6, 7, 8, 10 (from page 330 to page 371), 12, 13, 15, 17, 20, 21, and 28. The better to awaken the neophytes int
5、erest, it is possible that the wise order would be to pass directly from chapter 4 to chapters 23, 24, 25, and 26, and thence to return to the first volume again. Chapter 20, on Space-perception, is a terrible thing, which, unless written with all that detail, could not be fairly treated at all. An
6、abridgment of it, called The Spatial Quale, which appeared in the Journal of Speculative Philosophy, vol. XIII. p. 64, may be found by some persons a useful substitute for the entire chapter.I have kept close to the point of view of natural science throughout the book. Every natural science assumes
7、certain data uncritically, and declines to challenge the elements between which its own laws obtain, and from which its own deductions are carried on. Psychology, the science of finite individual minds, assumes as its data (1) thoughts and feelings, and (2) a physical world in time and space with wh
8、ich they coexist and which (3) they know. Of course these data themselves are discussable; but the discussion of them (as of other elements) is called metaphysics and falls outside the province of this book. This book, assuming that thoughts and feelings exist and are vehicles of knowledge, thereupo
9、n contends that psychology when she has ascertained the empirical correlation of the various sorts of thought or feeling with definite conditions of the brain, can go no farther - can go no farther, that is, as a, natural science. If she goes farther she becomes metaphysical. All attempts to explain
10、 our phenomenally given thoughts as products of deeper-lying entities (whether the latter be named Soul, Transcendental Ego, Ideas, or Elementary Units of Consciousness) are metaphysical. This book consequently rejects both the associationist and the spiritualist theories; and in this strictly posit
11、ivistic point of view consists the only feature of it for which I feel tempted to claim originality. Of course this point of view is anything but ultimate. Men must keep thinking; and the data assumed by psychology, just like those assumed by physics and the other natural sciences, must some time be
12、 overhauled. The effort to overhaul them clearly and thoroughly is metaphysics; but metaphysics can only perform her task well when distinctly conscious of its great extent. Metaphysics fragmentary, irresponsible, and half-awake, and unconscious that she is metaphysical, spoils two good things when
13、she injects herself into a natural science. And it seems to me that the theories both of a spiritual agent and of associated ideas are, as they figure in the psychology-books, just such metaphysics as this. Even if their results be true, it would be as well to keep them, as thus presented, out of ps
14、ychology as it is to keep the results of idealism out of physics.I have therefore treated our passing thoughts as integers, and regarded the mere laws of their coexistence with brain-states as the ultimate laws for our science. The reader will in vain seek for any closed system in the book. It is ma
15、inly a mess of descriptive details, running out into queries which only a metaphysics alive to the weight of her task can hope successfully to deal with. That will perhaps be centuries hence; and meanwhile the best mark of health that a science can show is this unfinished-seeming front.The completio
16、n of the book has been so slow that several chapters have been published successively in Mind, the Journal of Speculative Philosophy, the Popular Science Monthly, and Scribners Magazine. Acknowledgment is made in the proper places.The bibliography, I regret to say, is quite unsystematic. I have habi
17、tually given my authority for special experimental facts; but beyond that I have aimed mainly to cite books that would probably be actually used by the ordinary American college-student in his collateral reading. The bibliography in W. Volkmann von Volkmars Lehrbuch der Psychologie (1875) is so comp
18、lete, up to its date, that there is no need of an inferior duplicate. And for more recent references, Sullys Outlines, Deweys Psychology, and Baldwins Handbook of Psychology may be advantageously used.Finally, where one owes to so many, it seems absurd to single out particular creditors; yet I canno
19、t resist the temptation at the end of my first literary venture to record my gratitude for the inspiration I have got from the writings of J. S. Mill, Lotze, Renouvier, Hodgson, and Wundt, and from the intellectual companionship (to name only five names) of Chauncey Wright and Charles Peirce in old
20、times, and more recently of Stanley Hall, James Putnam, and Josiah Royce.Harvard University, August 1890.Chapter 1 The Scope of PsychologyPsychology is the Science of Mental Life, both of its phenomena and of their conditions. The phenomena are such things as we call feelings, desires, cognitions, r
21、easonings, decisions, and the like; and, superficially considered, their variety and complexity is such as to leave a chaotic impression on the observer. The most natural and consequently the earliest way of unifying the material was, first, to classify it as well as might be, and, secondly, to affi
22、liate the diverse mental modes thus found, upon a simple entity, the personal Soul, of which they are taken to be so many facultative manifestations. Now, for instance, the Soul manifests its faculty of Memory, now of Reasoning, now of Volition, or again its Imagination or its Appetite. This is the
23、orthodox spiritualistic theory of scholasticism and of common-sense. Another and a less obvious way of unifying the chaos is to seek common elements in the divers mental facts rather than a common agent behind them, and to explain them constructively by the various forms of arrangement of these elem
24、ents, as one explains houses by stones and bricks. The associationist schools of Herbart in Germany, and of Hume, the Mills and Bain in Britain, have thus constructed a psychology without a soul by taking discrete ideas, faint or vivid, and showing how, by their cohesions, repulsions, and forms of s
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