History of Psychology, Volume 2: Mediaeval and Early Modern Period (Muirhead Library of Philosophy, Book 75)
George Sidney Brett
Language: English
Pages: 329
ISBN: 2:00296881
Format: PDF / Kindle (mobi) / ePub
Cover note: Publisher has made an opps and labelled this Volume 3 on cover only. Contents are Volume 2.
Publish Year note: First published in 1921. First published by Routledge in 2002
Internet Archived: https://archive.org/details/historyofpsychol02bret
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Book 75 of the Muirhead Library of Philosophy: 95 Volumes
Philosopy of Mind and Psychology: In 17 Volumes
I The Nature of Thought (Vol I)
II The Nature of Thought (Vol II)
III A History of Psychology (Vol I)
IV A History of Psychology (Vol II)
V A History of Psychology (Vol III)
VI The Subject o f Consciousness
VII Imagination
VIII Mental Images
IX Nature, Mind and Modem Science
X Hypothesis and Perception
XI The Problems o f Perception
XII Memory
XIII Analytic Psychology (Vol I)
XIV Analytic Psychology (Vol II)
XV Philosophy and Psychical Research
XVI Enigmas ofAgency
XVII Contemporary Psychology
drawn, and we find some ideas, for example those of Nestorius, which take their rise in the West but pass over to become the property of the East. Yet a peculiar interest belongs to the East, because through the Eastern Church we shall come later to the religion of Islam and so pass to the study of the Arabic philosophy. In order to keep this in its historical position, some account will be given of the Eastern Church and its development. A Christian Church was founded at Antioch in the first
of material only those points that are of interest for the development of psychology. The time has now passed for dealing extensively with the mystical or theosophical speculations; what is worth saying on these subjects has been said in connection with Plotinus and his successors;1 for the future they will gradually cease to engage our attention. Yet before we leave that topic it may be as well to state how this side of the subject should be valued. The Neoplatonic line of thought is significant
of desires. In spite of his naturalistic basis, Thomas does not give up the idealistic element which seemed to be peculiar to the ecstatic doctrines. Expressed in a later terminology, his view amounts to the assertion that natural emotions, rooted in self-love, take on the character of the object in which the individual realizes that self. Whether it is an external object, such as the particular things that are desired: or a larger whole, such as the race; or that most comprehensive totality,
disappointments can convert it into hate. Desire, hope, and joy are also concerned with the good according as it is wanted, expected, or confidently believed to be attainable. Evil arouses anger, which is most intense when feelings are thwarted: sensible pain, such as a blow struck in anger, arouses less violent resentment than that which follows an insult. In the matter of anger men differ greatly, some being quick to feel it and quick to cease from it, others being moved more slowly but nursing
Jews were not committed to the same point of view: the inferiority of the senses which Philo had taught was an intellectual rather than a moral defect, and was to be overcome by effort rather than by an act of divine redemption. On the other hand, progress in the spheres of science and of education had tended to make the Christian writers more inclined to emphasize as means of grace the human agencies, especially self-control with its assistant factors, knowledge of the body and (psychophysical)