By George Sidney Brett
Publish 12 months note: First released in 1912. First released through Routledge in 2002
Internet Archived: https://archive.org/details/historyofpsychol02bret
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Book seventy four of the Muirhead Library of Philosophy: ninety five Volumes
Philosopy of brain and Psychology: In 17 Volumes
I the character of proposal (Vol I)
II the character of proposal (Vol II)
III A historical past of Psychology (Vol I)
IV A heritage of Psychology (Vol II)
V A historical past of Psychology (Vol III)
VI the topic o f Consciousness
VII Imagination
VIII psychological Images
IX Nature, brain and Modem Science
X speculation and Perception
XI the issues o f Perception
XII Memory
XIII Analytic Psychology (Vol I)
XIV Analytic Psychology (Vol II)
XV Philosophy and Psychical Research
XVI Enigmas ofAgency
XVII modern Psychology
Read or Download History of Psychology, Volume 1: Ancient and Patristic (Muirhead Library of Philosophy, Book 74) PDF
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Extra resources for History of Psychology, Volume 1: Ancient and Patristic (Muirhead Library of Philosophy, Book 74)
Example text
2. All sensation is an affair of touch involving im mediate contact. The impression produced at any one part spreads through the body and consequently may be felt everywhere. The atom is solid but not itself per41 42 A History o f Psychology ceptible ; the bodies which we perceive are complexes of atoms, and bodies differ because atoms differ in order, figure, and position. These characters, which are purely geometrical or spatial, constitute the primary qualities which are per ceived by touch.
I t was hardly probable that at such a time a speculative mind would be free from a tendency to false analogies. We find these clearly indicated, and it is therefore all the more creditable to Alcmseon that he made a direct study of causes, perhaps even to the extent of practising dissection. From his observations of the human organism he formulated theories of the structure and functions of the sense organs; in the case of the eye, observation seems to have been attracted first by the presence in it of fire and of water.
On the one hand, the brain is the centre for the senses ; it is a meeting-place for the channels of the senses; it acts in a way that causes the motions of the sense organs to come to rest. Alcmseon also made a distinction between thought and sense. On the other hand, when we are told that the soul is self-moving, that it is on that account immortal, that it is divine in the sense that the sun is divine, we seem to have traces of early mys ticism, added to the results of inductive observation.