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The Principles of Psychology
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1328 pages, Paperback
First published January 1, 1983
About the author
William James
359 books1,227 followersLibrarian Note: There is more than one author in the Goodreads database with this name.
William James (January 11, 1842 – August 26, 1910) was an American philosopher and psychologist who was also trained as a physician. The first educator to offer a psychology course in the United States, James was one of the leading thinkers of the late nineteenth century and is believed by many to be one of the most influential philosophers the United States has ever produced, while others have labelled him the "Father of American psychology". Along with Charles Sanders Peirce and John Dewey, he is considered to be one of the greatest figures associated with the philosophical school known as pragmatism, and is also cited as one of the founders of the functional psychology. He also developed the philosophical perspective known as radical empiricism. James' work has influenced intellectuals such as Émile Durkheim, W. E. B. Du Bois, Edmund Husserl, Bertrand Russell, Ludwig Wittgenstein, Hilary Putnam, and Richard Rorty.
Born into a wealthy family, James was the son of the Swedenborgian theologian Henry James Sr and the brother of both the prominent novelist Henry James, and the diarist Alice James. James wrote widely on many topics, including epistemology, education, metaphysics, psychology, religion, and mysticism. Among his most influential books are Principles of Psychology, which was a groundbreaking text in the field of psychology, Essays in Radical Empiricism, an important text in philosophy, and The Varieties of Religious Experience, which investigated different forms of religious experience.
William James was born at the Astor House in New York City. He was the son of Henry James Sr., a noted and independently wealthy Swedenborgian theologian well acquainted with the literary and intellectual elites of his day. The intellectual brilliance of the James family milieu and the remarkable epistolary talents of several of its members have made them a subject of continuing interest to historians, biographers, and critics.
James interacted with a wide array of writers and scholars throughout his life, including his godfather Ralph Waldo Emerson, his godson William James Sidis, as well as Charles Sanders Peirce, Bertrand Russell, Josiah Royce, Ernst Mach, John Dewey, Macedonio Fernández, Walter Lippmann, Mark Twain, Horatio Alger, Jr., Henri Bergson and Sigmund Freud.
William James received an eclectic trans-Atlantic education, developing fluency in both German and French. Education in the James household encouraged cosmopolitanism. The family made two trips to Europe while William James was still a child, setting a pattern that resulted in thirteen more European journeys during his life. His early artistic bent led to an apprenticeship in the studio of William Morris Hunt in Newport, Rhode Island, but he switched in 1861 to scientific studies at the Lawrence Scientific School of Harvard University.
In his early adulthood, James suffered from a variety of physical ailments, including those of the eyes, back, stomach, and skin. He was also tone deaf. He was subject to a variety of psychological symptoms which were diagnosed at the time as neurasthenia, and which included periods of depression during which he contemplated suicide for months on end. Two younger brothers, Garth Wilkinson (Wilky) and Robertson (Bob), fought in the Civil War. The other three siblings (William, Henry, and Alice James) all suffered from periods of invalidism.
He took up medical studies at Harvard Medical School in 1864. He took a break in the spring of 1865 to join naturalist Louis Agassiz on a scientific expedition up the Amazon River, but aborted his trip after eight months, as he suffered bouts of severe seasickness and mild smallpox. His studies were interrupted once again due to illness in April 1867. He traveled to Germany in search of a cure and remained there until November 1868; at that time he was 26 years old. During this period, he
William James (January 11, 1842 – August 26, 1910) was an American philosopher and psychologist who was also trained as a physician. The first educator to offer a psychology course in the United States, James was one of the leading thinkers of the late nineteenth century and is believed by many to be one of the most influential philosophers the United States has ever produced, while others have labelled him the "Father of American psychology". Along with Charles Sanders Peirce and John Dewey, he is considered to be one of the greatest figures associated with the philosophical school known as pragmatism, and is also cited as one of the founders of the functional psychology. He also developed the philosophical perspective known as radical empiricism. James' work has influenced intellectuals such as Émile Durkheim, W. E. B. Du Bois, Edmund Husserl, Bertrand Russell, Ludwig Wittgenstein, Hilary Putnam, and Richard Rorty.
Born into a wealthy family, James was the son of the Swedenborgian theologian Henry James Sr and the brother of both the prominent novelist Henry James, and the diarist Alice James. James wrote widely on many topics, including epistemology, education, metaphysics, psychology, religion, and mysticism. Among his most influential books are Principles of Psychology, which was a groundbreaking text in the field of psychology, Essays in Radical Empiricism, an important text in philosophy, and The Varieties of Religious Experience, which investigated different forms of religious experience.
William James was born at the Astor House in New York City. He was the son of Henry James Sr., a noted and independently wealthy Swedenborgian theologian well acquainted with the literary and intellectual elites of his day. The intellectual brilliance of the James family milieu and the remarkable epistolary talents of several of its members have made them a subject of continuing interest to historians, biographers, and critics.
James interacted with a wide array of writers and scholars throughout his life, including his godfather Ralph Waldo Emerson, his godson William James Sidis, as well as Charles Sanders Peirce, Bertrand Russell, Josiah Royce, Ernst Mach, John Dewey, Macedonio Fernández, Walter Lippmann, Mark Twain, Horatio Alger, Jr., Henri Bergson and Sigmund Freud.
William James received an eclectic trans-Atlantic education, developing fluency in both German and French. Education in the James household encouraged cosmopolitanism. The family made two trips to Europe while William James was still a child, setting a pattern that resulted in thirteen more European journeys during his life. His early artistic bent led to an apprenticeship in the studio of William Morris Hunt in Newport, Rhode Island, but he switched in 1861 to scientific studies at the Lawrence Scientific School of Harvard University.
In his early adulthood, James suffered from a variety of physical ailments, including those of the eyes, back, stomach, and skin. He was also tone deaf. He was subject to a variety of psychological symptoms which were diagnosed at the time as neurasthenia, and which included periods of depression during which he contemplated suicide for months on end. Two younger brothers, Garth Wilkinson (Wilky) and Robertson (Bob), fought in the Civil War. The other three siblings (William, Henry, and Alice James) all suffered from periods of invalidism.
He took up medical studies at Harvard Medical School in 1864. He took a break in the spring of 1865 to join naturalist Louis Agassiz on a scientific expedition up the Amazon River, but aborted his trip after eight months, as he suffered bouts of severe seasickness and mild smallpox. His studies were interrupted once again due to illness in April 1867. He traveled to Germany in search of a cure and remained there until November 1868; at that time he was 26 years old. During this period, he
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May 24, 2021
This is a monster of a book--XXVIII chapters, 897 pages. It was just at the beginning of the attempt to address psychology scientifically, rather than philosophically, though it has a foot in each camp. Published in 1891, it precedes Freud, who however is mentioned in a few places. I am going though it slowly, one chapter at a time, and recording impressions along the way.
Ch. V: The Automaton-Theory. This stands up remarkably well. Perhaps that means we've really learned very little new about the mind-problem. James discusses the theory, now common and then already advanced by many of his contemporaries, that consciousness, ideas, will, and so forth are mere epiphenomena that have no effect on behavior. These theorists started with the discovery that electricity can make frog legs contract, and the difficulty of seeing any way a mental event could affect a molecule or a cell, and concluded that mental states are epiphenomena of physiologic events. James acknowledges the difficulty of seeing how the mental can affect the physical, but rejects the mechanistic conclusion as not yet proved. He also notes that goal-oriented mental processes would have a clear advantage in natural selection--no mechanism cares where it is going, he says, and a locomotive would not care a wit if it pulled its car over an open drawbridge.
Ch VI: The Mind-Stuff Theory. James grapples with the Hard Problem of consciousness: how a biological mechanism, however complicated, can produce consciousness. He spends a great deal of time dealing with the theory, apparently current at the time, that elementary particles have little minds as elementary properties, and these combine to produce a human mind. It sounds ridiculous, but we have to remember that people were desperate for some solution to the Hard Problem (and indeed still are). James does not care for any of the solutions, but somewhat amazingly he comes around to admitting that the traditional religious soul-theory (that a non-material soul inhabits the body and provides the mind in the brain) is the best one available to him.
Ch VII: James turns to the methods of psychology. He identifies three: (1) Introspection, the age-old method of philosophers of the mind. Comte had objected that the mind cannot both think and observe itself thinking at the same time, so introspection much be illusionary; James disposes of this by saying we first think, then remember thinking. For myself, I don't see why the mind can't do two things at once--we certainly process sensations and think at the same time. (2) Experimentation, followed by statistical evaluation of the results, which James describes as new and growing and likely to take over the field. How right he was! (3) Comparison with the behavior of animals.
Ch VIII: James discusses first the phenomenon of "unconscious thoughts" (the mentally ill--James calls them "hysterics"--sometimes demonstrate some kind of awareness of things they supposedly cannot sense because they are blind or numb; the same is true of some under hypnosis), and then the means by which the mind connects to the brain, and thence to the rest of the body and to the world. On the latter, he confesses that he just doesn't know.
Ch IX: The Stream of Thought. James is at pains to refute the idea of Hume and others that thought is a sequence of individual ideas. He says it is a continuous stream, with overlapping ideas constantly coming to be and fading away. Sounds reasonable to me. The method here is totally that of philosophy, i.e. reason and introspection. It makes me want to read a modern text on psychology and see how much of that is done now.
Ch X: The Consciousness of Self. This is a long and quite varied chapter. The first part is about what one feels in oneself or belongs to oneself, including the body, material things, and spiritual feelings. This part seems almost like pop psychology. Then James goes into various theories of actual seat or nature of these feelings, the pure self or Ego. These take him deep into discussions with Kant, Hume, and other luminaries, where I can scarcely follow. The three theories he discusses are: (1) Spiritualist, the theory that there is an immaterial substance or soul that is the seat of the Ego--this James says he cannot disprove, but he finds it unilluminating and says that it is scientifically useless because it is untestable; (2) Associationist, which takes the Ego to be just the stream of thoughts sharing common memories and each remembering those past--this is what James favors; and (3) Transcendentalist, Kant's theory, which I will not attempt to summarize because I do not really understand it. The final part of the chapter takes up "The Mutations of the Self," and treats us to various case histories of perplexing multiple personalities, apparent spiritualist possessions, and the like. James marvels at the similarity of the various mediumistic possessions he has witnessed--half of them claim to be departed American Indians, and almost all of them speak of love and harmony, of their current happy afterlife in a sort of summer-land, and describe the ailments of those present. This is true even for people who have not been exposed to spiritualism. These sorts of things were evidently very common in James' era. He says he has no theory to account for them, but "a serious study of these trance-phenomena is one of the greatest needs in psychology." As far as I know, these phenomena have died away without getting that serious study--or else they got that study an evaporated under it.
Ch. XI: Attention. A comparatively straightforward chapter. He peremptorily discards the idea of Locke, Hume, and others that our minds are like inert clay on which the senses make impressions. Clearly, he says, when we direct our attention at particular sensations those make a much deeper impression. Then he takes a very scientific turn, relaying the results of various experiments on how attention affects reaction time, complete with average error. Then back to philosophy for the question of whether voluntary attention is the resultant of brain processes, or a force of its own. He says that there is no way science can resolve this questions, and so those who believe either alternative should be left to their opinion in peace.
Ch XII: Conception. "The function by which we identify a numerically distinct and permanent subject of discourse." James regards conceptions as unchangeable; our thought takes place by rearranging and relating them. It is the common conception linked to them that makes things seem to be the "same." James has no difficulty with abstract conceptions, or conceptions of universals, unlike some other philosophers. Indeed, he devotes much of the chapter to ridiculing Berkeley, Mills, and other such thinkers. It is remarkable that such towering intellects, all presumably observing the same phenomena, come to such different descriptions of them, and in fact cannot understand how the others could make such mistakes. For these things all we have is introspection, and that is famously unreliable.
Ch. XIII: Discrimination and Comparison. A long chapter about how we judge things to be the same or different, about equally divided between arguments from introspection and actual experiments. There is a lot of consideration and impatient dismissal of the ideas of earlier writers.
Ch XIV: Association. Only sometimes do we make associations by reason. More often it is by habit, based on experience. In fact neural habit is the one elementary cause of association, but it is made more likely by recency, intensity, and congruence of mood, as well as by simple repetition. Still, there is a lot that is not explained by these and seems to be a matter of chance (in other words, "cerebral causes" that are "too subtle for analysis"). There is also association by similarity, when two ideas have some overlap. But why does the mind follow one overlapping idea and not another? We cannot tell--maybe the cause is in consciousness. (James is refreshingly ready to identify phenomena that he just cannot explain.) In addition to reverie or free association, there is also voluntary thought (to remember something, or to solve a problem), but this works just like free association, with the consciousness rejecting ideas that don't advance the purpose. Citing Hobbes, Hume, and Mill, James traces all mental faculties ultimately to types of association (he also draws examples from Jane Austen's books--he is quite well-read!). Almost all of this chapter is drawn from introspection, but he still talks in the language of an unknown physiology--brain processes that "vibrate" and "discharge."
Ch XV: The Perception of Time. What we perceive as "now" must actually be short interval, perhaps a few second, constantly added to at the front and fading away at the back. An actual instantaneous "now" would provide no feeling of before and after. This is our only direct intuition of time. Longer times are conceived of by multiplying this variable short interval. Various experiments give evidence of the shortest perceptible durations, which varies with sense (sight, sound, etc.). We do not sense time itself, only things that happen in time. Thus the passage of time seems sometimes faster than others. Kant's notion of a direct "intuition" of and infinitely extended time is baseless--extended time is derived from intuited short time.
Ch XVI: Memory. Memory is not just reoccurrence of an idea--that would be mere repetition--but recall with the additional idea of having had the thought in the past. Memory is attributed to pathways in the brain. Good memory is measured by both the readiness with which those pathways are made and how long they last. More can be remembered by paying closer attention or other self-discipline, but brute capacity for memory is innate and cannot be improved (on inquiry James found that experienced actors had no less labor remembering their lines than when they were younger). The method James uses here is mainly introspection and reason, along with quoting eminent Germans. Towards the end of the chapter he does report a few structured experiments others have made, together with various facts and anecdotes about how forgetting occurs. At the end he returns to philosophy: the impossibility of explaining conscious memory is just a part of that of explaining consciousness in general.
Ch. XVIII: Imagination. Largely quotations from other scholars. James is surprised to find that different people form mental images very differently--some visual, some auditory, some in other ways (this is based on interviews and surveys). He seems to be discussing what we call "photographic memory," though he doesn't use the term. James favors the view that mental images are the same thing, using the same mental circuitry, as physical perception, only much weaker. It seems unlikely to me that this can be all that they are. A vivid mental picture can seem much stronger than a weak perception, without any possibility of confusing it with reality.
Ch. XIX: The Perception of "Things". The eye can sense only patches of color, but we perceive a solid chair. Clearly the brain does a lot of work to unconsciously turn sensations into perceptions, a skill probably learned in early childhood. Misperceptions lead to illusions, of which many amusing examples are given. Misperception can be triggered by a preconceived idea. Hallucinations.
Ch. XX: The Perception of Space. This very long chapter (196 pages) perhaps spends too much time finding philosophical difficulties in how we so easily derive the idea of three-dimensional space from the sparse inputs of sight and touch.
Ch. XXI: Belief. Belief is an emotion or psychic attitude, an irreducible aspect of perception of certain ideas held to be real. Everything perceived is believed, unless some other perception contradicts it, in which case a judgment must be made which to admit and which to deny. Modes of reality: (1) The physical as sensed; (2) The ideal physical world of a scientist; (3) Logical, mathematical, ethical, aesthetical reality; (4) Common ideas, e.g. the sun rises and sets; (5) Myth. "Whatever excites and stimulates our interest is real." "The fons et origo of all reality . . . is thus subjective, is ourselves." Nothing is more real than one's sense of one's own existence. Sense objects are either reality or the test of reality. Appearance needs reality in order to exist, but reality needs appearance in order to be known. Touch conveys a more solid and incontrovertible reality than the other senses. We believe in ideas because of the "bodily commotion" they produce. Only the most highly developed man can suspend belief in the presence of an emotionally exciting idea. Philosophic agnosticism is impossible--man needs a belief in purpose for himself, and will invent one if none is given him. Will and belief are two names for the same psychological phenomenon (directed at things we can affect, and at things we cannot).
Ch. XXII: Reasoning. This chapter proceeds mostly by philosophical introspection. It is hard to say exactly what reasoning is. It seems to have something to do with one idea succeeding another. Better reasoners have more apt and more essential succeeding ideas. Reasoning requires that only a part of the characteristics of each idea be considered. The inferior reasoning powers of women and of savages are explained.
Ch. XXIII: The Production of Movement. This very short chapter serves mainly as an introduction to the next three, on motion by instinct, by emotion, and by volition. The main method here is observation and experimentation. James claims that every feeling produces a movement of the entire organism in all its parts, though the motion in a particular part may be undetectable. This is shown by how people jump when startled, and by some experiments that I was unaware of that show that one's hand strength increased when illuminated by certain colors of light, and by other similar curious observations.
*** I have run out of the space that Goodreads allows for reviews. I can hardly blame them, but I am committed to this project I have spent more than five years on. Why, it's hard to say. I will continue the chapter summaries for my own edification.
Ch. V: The Automaton-Theory. This stands up remarkably well. Perhaps that means we've really learned very little new about the mind-problem. James discusses the theory, now common and then already advanced by many of his contemporaries, that consciousness, ideas, will, and so forth are mere epiphenomena that have no effect on behavior. These theorists started with the discovery that electricity can make frog legs contract, and the difficulty of seeing any way a mental event could affect a molecule or a cell, and concluded that mental states are epiphenomena of physiologic events. James acknowledges the difficulty of seeing how the mental can affect the physical, but rejects the mechanistic conclusion as not yet proved. He also notes that goal-oriented mental processes would have a clear advantage in natural selection--no mechanism cares where it is going, he says, and a locomotive would not care a wit if it pulled its car over an open drawbridge.
Ch VI: The Mind-Stuff Theory. James grapples with the Hard Problem of consciousness: how a biological mechanism, however complicated, can produce consciousness. He spends a great deal of time dealing with the theory, apparently current at the time, that elementary particles have little minds as elementary properties, and these combine to produce a human mind. It sounds ridiculous, but we have to remember that people were desperate for some solution to the Hard Problem (and indeed still are). James does not care for any of the solutions, but somewhat amazingly he comes around to admitting that the traditional religious soul-theory (that a non-material soul inhabits the body and provides the mind in the brain) is the best one available to him.
Ch VII: James turns to the methods of psychology. He identifies three: (1) Introspection, the age-old method of philosophers of the mind. Comte had objected that the mind cannot both think and observe itself thinking at the same time, so introspection much be illusionary; James disposes of this by saying we first think, then remember thinking. For myself, I don't see why the mind can't do two things at once--we certainly process sensations and think at the same time. (2) Experimentation, followed by statistical evaluation of the results, which James describes as new and growing and likely to take over the field. How right he was! (3) Comparison with the behavior of animals.
Ch VIII: James discusses first the phenomenon of "unconscious thoughts" (the mentally ill--James calls them "hysterics"--sometimes demonstrate some kind of awareness of things they supposedly cannot sense because they are blind or numb; the same is true of some under hypnosis), and then the means by which the mind connects to the brain, and thence to the rest of the body and to the world. On the latter, he confesses that he just doesn't know.
Ch IX: The Stream of Thought. James is at pains to refute the idea of Hume and others that thought is a sequence of individual ideas. He says it is a continuous stream, with overlapping ideas constantly coming to be and fading away. Sounds reasonable to me. The method here is totally that of philosophy, i.e. reason and introspection. It makes me want to read a modern text on psychology and see how much of that is done now.
Ch X: The Consciousness of Self. This is a long and quite varied chapter. The first part is about what one feels in oneself or belongs to oneself, including the body, material things, and spiritual feelings. This part seems almost like pop psychology. Then James goes into various theories of actual seat or nature of these feelings, the pure self or Ego. These take him deep into discussions with Kant, Hume, and other luminaries, where I can scarcely follow. The three theories he discusses are: (1) Spiritualist, the theory that there is an immaterial substance or soul that is the seat of the Ego--this James says he cannot disprove, but he finds it unilluminating and says that it is scientifically useless because it is untestable; (2) Associationist, which takes the Ego to be just the stream of thoughts sharing common memories and each remembering those past--this is what James favors; and (3) Transcendentalist, Kant's theory, which I will not attempt to summarize because I do not really understand it. The final part of the chapter takes up "The Mutations of the Self," and treats us to various case histories of perplexing multiple personalities, apparent spiritualist possessions, and the like. James marvels at the similarity of the various mediumistic possessions he has witnessed--half of them claim to be departed American Indians, and almost all of them speak of love and harmony, of their current happy afterlife in a sort of summer-land, and describe the ailments of those present. This is true even for people who have not been exposed to spiritualism. These sorts of things were evidently very common in James' era. He says he has no theory to account for them, but "a serious study of these trance-phenomena is one of the greatest needs in psychology." As far as I know, these phenomena have died away without getting that serious study--or else they got that study an evaporated under it.
Ch. XI: Attention. A comparatively straightforward chapter. He peremptorily discards the idea of Locke, Hume, and others that our minds are like inert clay on which the senses make impressions. Clearly, he says, when we direct our attention at particular sensations those make a much deeper impression. Then he takes a very scientific turn, relaying the results of various experiments on how attention affects reaction time, complete with average error. Then back to philosophy for the question of whether voluntary attention is the resultant of brain processes, or a force of its own. He says that there is no way science can resolve this questions, and so those who believe either alternative should be left to their opinion in peace.
Ch XII: Conception. "The function by which we identify a numerically distinct and permanent subject of discourse." James regards conceptions as unchangeable; our thought takes place by rearranging and relating them. It is the common conception linked to them that makes things seem to be the "same." James has no difficulty with abstract conceptions, or conceptions of universals, unlike some other philosophers. Indeed, he devotes much of the chapter to ridiculing Berkeley, Mills, and other such thinkers. It is remarkable that such towering intellects, all presumably observing the same phenomena, come to such different descriptions of them, and in fact cannot understand how the others could make such mistakes. For these things all we have is introspection, and that is famously unreliable.
Ch. XIII: Discrimination and Comparison. A long chapter about how we judge things to be the same or different, about equally divided between arguments from introspection and actual experiments. There is a lot of consideration and impatient dismissal of the ideas of earlier writers.
Ch XIV: Association. Only sometimes do we make associations by reason. More often it is by habit, based on experience. In fact neural habit is the one elementary cause of association, but it is made more likely by recency, intensity, and congruence of mood, as well as by simple repetition. Still, there is a lot that is not explained by these and seems to be a matter of chance (in other words, "cerebral causes" that are "too subtle for analysis"). There is also association by similarity, when two ideas have some overlap. But why does the mind follow one overlapping idea and not another? We cannot tell--maybe the cause is in consciousness. (James is refreshingly ready to identify phenomena that he just cannot explain.) In addition to reverie or free association, there is also voluntary thought (to remember something, or to solve a problem), but this works just like free association, with the consciousness rejecting ideas that don't advance the purpose. Citing Hobbes, Hume, and Mill, James traces all mental faculties ultimately to types of association (he also draws examples from Jane Austen's books--he is quite well-read!). Almost all of this chapter is drawn from introspection, but he still talks in the language of an unknown physiology--brain processes that "vibrate" and "discharge."
Ch XV: The Perception of Time. What we perceive as "now" must actually be short interval, perhaps a few second, constantly added to at the front and fading away at the back. An actual instantaneous "now" would provide no feeling of before and after. This is our only direct intuition of time. Longer times are conceived of by multiplying this variable short interval. Various experiments give evidence of the shortest perceptible durations, which varies with sense (sight, sound, etc.). We do not sense time itself, only things that happen in time. Thus the passage of time seems sometimes faster than others. Kant's notion of a direct "intuition" of and infinitely extended time is baseless--extended time is derived from intuited short time.
Ch XVI: Memory. Memory is not just reoccurrence of an idea--that would be mere repetition--but recall with the additional idea of having had the thought in the past. Memory is attributed to pathways in the brain. Good memory is measured by both the readiness with which those pathways are made and how long they last. More can be remembered by paying closer attention or other self-discipline, but brute capacity for memory is innate and cannot be improved (on inquiry James found that experienced actors had no less labor remembering their lines than when they were younger). The method James uses here is mainly introspection and reason, along with quoting eminent Germans. Towards the end of the chapter he does report a few structured experiments others have made, together with various facts and anecdotes about how forgetting occurs. At the end he returns to philosophy: the impossibility of explaining conscious memory is just a part of that of explaining consciousness in general.
Ch. XVIII: Imagination. Largely quotations from other scholars. James is surprised to find that different people form mental images very differently--some visual, some auditory, some in other ways (this is based on interviews and surveys). He seems to be discussing what we call "photographic memory," though he doesn't use the term. James favors the view that mental images are the same thing, using the same mental circuitry, as physical perception, only much weaker. It seems unlikely to me that this can be all that they are. A vivid mental picture can seem much stronger than a weak perception, without any possibility of confusing it with reality.
Ch. XIX: The Perception of "Things". The eye can sense only patches of color, but we perceive a solid chair. Clearly the brain does a lot of work to unconsciously turn sensations into perceptions, a skill probably learned in early childhood. Misperceptions lead to illusions, of which many amusing examples are given. Misperception can be triggered by a preconceived idea. Hallucinations.
Ch. XX: The Perception of Space. This very long chapter (196 pages) perhaps spends too much time finding philosophical difficulties in how we so easily derive the idea of three-dimensional space from the sparse inputs of sight and touch.
Ch. XXI: Belief. Belief is an emotion or psychic attitude, an irreducible aspect of perception of certain ideas held to be real. Everything perceived is believed, unless some other perception contradicts it, in which case a judgment must be made which to admit and which to deny. Modes of reality: (1) The physical as sensed; (2) The ideal physical world of a scientist; (3) Logical, mathematical, ethical, aesthetical reality; (4) Common ideas, e.g. the sun rises and sets; (5) Myth. "Whatever excites and stimulates our interest is real." "The fons et origo of all reality . . . is thus subjective, is ourselves." Nothing is more real than one's sense of one's own existence. Sense objects are either reality or the test of reality. Appearance needs reality in order to exist, but reality needs appearance in order to be known. Touch conveys a more solid and incontrovertible reality than the other senses. We believe in ideas because of the "bodily commotion" they produce. Only the most highly developed man can suspend belief in the presence of an emotionally exciting idea. Philosophic agnosticism is impossible--man needs a belief in purpose for himself, and will invent one if none is given him. Will and belief are two names for the same psychological phenomenon (directed at things we can affect, and at things we cannot).
Ch. XXII: Reasoning. This chapter proceeds mostly by philosophical introspection. It is hard to say exactly what reasoning is. It seems to have something to do with one idea succeeding another. Better reasoners have more apt and more essential succeeding ideas. Reasoning requires that only a part of the characteristics of each idea be considered. The inferior reasoning powers of women and of savages are explained.
Ch. XXIII: The Production of Movement. This very short chapter serves mainly as an introduction to the next three, on motion by instinct, by emotion, and by volition. The main method here is observation and experimentation. James claims that every feeling produces a movement of the entire organism in all its parts, though the motion in a particular part may be undetectable. This is shown by how people jump when startled, and by some experiments that I was unaware of that show that one's hand strength increased when illuminated by certain colors of light, and by other similar curious observations.
*** I have run out of the space that Goodreads allows for reviews. I can hardly blame them, but I am committed to this project I have spent more than five years on. Why, it's hard to say. I will continue the chapter summaries for my own edification.
August 18, 2013
This book was ranked by a Psychology Today commenter, as having been probably the single greatest volume in Psychology ever written, despite it being over 100 years old. It isn't a tome, but it is a relatively easy 1100 page read. James explores quite a lot of interesting points, for example; sounds, impressions, tactile sensations, etc.... He talks philosophy and psychology as well as integrates science while citing many of his contemporaries. He postulates what others have stated in a few instances, and at times, gives his own perception as well. William's arrogant, yet friendly and gentle tone while at most being playfully condescending to those intellectuals he is in disagreement with is refreshing. This, among other qualities are quite unique to him. William James was without a doubt a genius and didn't marry until his dad pointed him in the direction of a 38 year old woman who he confessed before marrying that he suffered from bouts of depression. William James, based on what I learned in college, was The first American Psychologist to open a Psychology laboratory in The U.S.A. In addition, he even went to meet a man "they call Wundt" referring to the poor(Wilhelm Wundt) who was considered the first "Psychologist" to walk the face of this earth. Pneumatology, might have been what psychology was referred to before Wundt forged his way into this realm. This book took poor William over 8 years to write, when he thought it would only take him two. Evidently the Harvard man later renounced psychology and wrote quite the brilliant book on his philosophy of pragmatism. It was said that old "rough rider" Teddy Roosevelt sat at the front of his class.
November 22, 2020
Not an ordinary college psychology textbook. No, my friend, something much better.
November 7, 2017
Remarkably easy to understand, even for non-Psych majors. So why not a higher rating? I read this over twelve months and can't really recall much of what I read. Perhaps the problem is me and not James. Jim and not James? I think I'm on to something here!
January 4, 2023
I only made it through James’ introduction to the work and knew that the “juice” in this book wasn’t going to be worth the “squeeze.” James starts off making statements about how he is a pure material positivist, and that he feels that the metaphysical conclusions drawn by transcendentalists, such as Emerson, and natural religionists, such as Hume, are full of holes. While I somewhat agree with him regarding Hume, James lost all credibility by condemning Emerson; whose gargantuan intellect certainly dwarfs his own. Such blanket statements could only be made by one who either never read, or was too arrogant or ignorant to grasp Emerson. In either case, it didn’t seem worth the ~1100 page time investment.
June 4, 2008
For a book written in the 1800's it is surprisingly fairly easy to read as well as consistent with our modern day views of psychology. I read it for a class, so I don't recommend a person take it upon themselves to read it during their downtime but it is very interesting.
November 16, 2016
Le due sorelle: la psicologia e la narrativa.
La psicologia e la narrativa sono sorelle nel campo della comunicazione umana così come furono fratelli William ed Henry James. Il primo è considerato uno dei padri della moderna psicologia, il secondo uno dei maestri del romanzo moderno. Dei due si è detto che William, lo psicologo, era un romanziere che scriveva di psicologia, Henry, il romanziere, uno psicologo che scriveva romanzi. Questo per dire che per scrivere romanzi bisogna conoscere bene i principi della psicologia umana.
In questo post intendo parlare di un libro che William James scrisse sui “Principi di Psicologia” impiegandoci oltre 12 anni. Due volumi di scrittura fiume, riassunti per fortuna in una versione abbreviata che ho avuto modo di leggere> anche se in maniera non accademica. William James è considerato uno dei massimi filosofi americani, padre della moderna psicologia. Prima che questa assurgesse a scienza era studiata all’interno dell’area specifica alla filosofia. Era considerata la scienza della vita mentale, vale a dire della mente dentro un particolare corpo esistente nel tempo e nello spazio, con i propri pensieri, sensazioni e relazioni col mondo circostante. I pensieri provenienti dal “profondo” erano oggetto di studio della metafisica e della filosofia. James considerò questa nuova scienza come “naturale” nel senso che richiedeva lo studio dei sentimenti, sensazioni, cognizioni, ragionamento e decisioni secondo determinate dinamiche e aspetti, così come si può studiare la costruzione di una casa osservando i mattoni e le pietre. Egli decise di analizzare i fenomeni della psicologia piuttosto che teorizzarli facendola così diventare una scienza.
Egli disse che se si osservano bene gli esseri umani si scopre che da un punto di vista esteriore essi non sono altro che un bandolo di abitudini. Queste si scaricano nei centri nervosi determinando dei percorsi che poi vengono sensibilizzati. Una volta che questi percorsi si sono creati è possibile farci passare le scariche nervose. Mentre le abitudini degli animali sono automatiche, quelle degli esseri umani sono consapevoli nel senso che interagiscono con l’uomo. Di qui la necessità di conoscere bene il sistema nervoso e farselo amico. Tutta la sua comprensione della psicologia James la poggiava sull’io che è presente in ognuno di noi ed è separato dagli altri da un muro, una parete, il cranio che contiene il cervello. Il mondo è così diviso a metà, ognuno di noi ne occupa una parte, l’altra, il resto del mondo, sono gli altri. Ma la psicologia vuole anche dare risposte alla gente sui perché noi pensiamo in un determinato modo.
Il confronto tra noi e gli altri ci porta a vedere la realtà in maniera diversa ed anche contrastante. Del resto noi stessi non siamo mai sempre uguali, la nostra coscienza è mutevole, soggetta a cambiamenti interni ed esterni. Gli uomini non possono avere mai gli stessi pensieri anche se viviamo nell’illusione che tutto sia sempre lo stesso. Lo stesso pensiero, come abbiamo visto, non è mai lo stesso perché è come un fiume, un treno che scorre, una catena che si dipana mentre si realizza e si manifesta. Compito della psicologia non è quello di spiegare come questo accade, bensì far comprendere la sua essenza che è legata all’esistenza, al vivere che è, appunto, un continuo divenire. Come può realizzarsi l’io di tutti e di ognuno in un contesto del genere? James escogitò una semplice formula: l’autostima di ogni essere umano va divisa tra l’aspirazione al successo e la valutazione delle pretese.
Se le “cose” della psicologia stanno così e se non c’è dubbio che gran parte della gente che diventa un personaggio all’interno di un romanzo, un racconto, insomma in quella che comunemente chiamiamo “narrativa”, William e Henry hanno condiviso le due parti del mondo e della loro testa che contrappone ogni essere umano. Henry James costruiva persone e personaggi per i suoi romanzi, tracciando figure indimenticabili, William James cercava di conoscerne i segreti meccanismi, tutto in nome delle due sorelle che essi avevano in comune: la narrativa e la psicologia.
https://goo.gl/V1Ee4L
La psicologia e la narrativa sono sorelle nel campo della comunicazione umana così come furono fratelli William ed Henry James. Il primo è considerato uno dei padri della moderna psicologia, il secondo uno dei maestri del romanzo moderno. Dei due si è detto che William, lo psicologo, era un romanziere che scriveva di psicologia, Henry, il romanziere, uno psicologo che scriveva romanzi. Questo per dire che per scrivere romanzi bisogna conoscere bene i principi della psicologia umana.
In questo post intendo parlare di un libro che William James scrisse sui “Principi di Psicologia” impiegandoci oltre 12 anni. Due volumi di scrittura fiume, riassunti per fortuna in una versione abbreviata che ho avuto modo di leggere> anche se in maniera non accademica. William James è considerato uno dei massimi filosofi americani, padre della moderna psicologia. Prima che questa assurgesse a scienza era studiata all’interno dell’area specifica alla filosofia. Era considerata la scienza della vita mentale, vale a dire della mente dentro un particolare corpo esistente nel tempo e nello spazio, con i propri pensieri, sensazioni e relazioni col mondo circostante. I pensieri provenienti dal “profondo” erano oggetto di studio della metafisica e della filosofia. James considerò questa nuova scienza come “naturale” nel senso che richiedeva lo studio dei sentimenti, sensazioni, cognizioni, ragionamento e decisioni secondo determinate dinamiche e aspetti, così come si può studiare la costruzione di una casa osservando i mattoni e le pietre. Egli decise di analizzare i fenomeni della psicologia piuttosto che teorizzarli facendola così diventare una scienza.
Egli disse che se si osservano bene gli esseri umani si scopre che da un punto di vista esteriore essi non sono altro che un bandolo di abitudini. Queste si scaricano nei centri nervosi determinando dei percorsi che poi vengono sensibilizzati. Una volta che questi percorsi si sono creati è possibile farci passare le scariche nervose. Mentre le abitudini degli animali sono automatiche, quelle degli esseri umani sono consapevoli nel senso che interagiscono con l’uomo. Di qui la necessità di conoscere bene il sistema nervoso e farselo amico. Tutta la sua comprensione della psicologia James la poggiava sull’io che è presente in ognuno di noi ed è separato dagli altri da un muro, una parete, il cranio che contiene il cervello. Il mondo è così diviso a metà, ognuno di noi ne occupa una parte, l’altra, il resto del mondo, sono gli altri. Ma la psicologia vuole anche dare risposte alla gente sui perché noi pensiamo in un determinato modo.
Il confronto tra noi e gli altri ci porta a vedere la realtà in maniera diversa ed anche contrastante. Del resto noi stessi non siamo mai sempre uguali, la nostra coscienza è mutevole, soggetta a cambiamenti interni ed esterni. Gli uomini non possono avere mai gli stessi pensieri anche se viviamo nell’illusione che tutto sia sempre lo stesso. Lo stesso pensiero, come abbiamo visto, non è mai lo stesso perché è come un fiume, un treno che scorre, una catena che si dipana mentre si realizza e si manifesta. Compito della psicologia non è quello di spiegare come questo accade, bensì far comprendere la sua essenza che è legata all’esistenza, al vivere che è, appunto, un continuo divenire. Come può realizzarsi l’io di tutti e di ognuno in un contesto del genere? James escogitò una semplice formula: l’autostima di ogni essere umano va divisa tra l’aspirazione al successo e la valutazione delle pretese.
Se le “cose” della psicologia stanno così e se non c’è dubbio che gran parte della gente che diventa un personaggio all’interno di un romanzo, un racconto, insomma in quella che comunemente chiamiamo “narrativa”, William e Henry hanno condiviso le due parti del mondo e della loro testa che contrappone ogni essere umano. Henry James costruiva persone e personaggi per i suoi romanzi, tracciando figure indimenticabili, William James cercava di conoscerne i segreti meccanismi, tutto in nome delle due sorelle che essi avevano in comune: la narrativa e la psicologia.
https://goo.gl/V1Ee4L
July 28, 2008
This book is a monster. I dont remember where I got it but I know why it took so long to get to it and read it. It is a very intersting book to read and a great book but its no easy read. Its not the type of thing you read to enjoy. But and excellent book.
September 6, 2012
I was introduced to this material in college but purchased this book b/c of my personal interest in learning more about James. I recommend it to anyone interested in the foundations of modern psychology.
May 18, 2010
This will take me a while. Amazing, of course.
December 29, 2017
This proved to be a very weighty book (literally--at 897 pages!), but full of many interesting topics such as habit, consciousness of self, attention, memory, imagination, reasoning, instinct, emotions, will, etc. The section on habit was excellent--it is all to do with the building of character!
"No matter how full a reservoir of maxims one may possess, and no matter how good one's sentiments may be, if one has not taken advantage of every concrete opportunity to act, one's character may remain entirely unaffected for the better. With mere good intentions, hell is proverbially paved . . . The weeping of a Russian lady over the fictitious personages in a play, while her coachman is freezing to death on his seat outside, is the sort of thing that everywhere happens on a less glaring scale . . . One becomes filled with emotions which habitually pass without prompting to any deed, and so the inertly sentimental condition is kept up. The remedy would be, never to suffer one's self to have an emotion at a concert, without expressing it afterward in some active way. Let the expression be the least thing in the world . . . but let it not fail to take place." Faith without works is dead! We have grown cold in the world due to TV, movies, etc--we cry about things we see and hear from afar, but do we really care enough to do something about someone else's suffering? What a challenge--to let no emotion be felt without doing something good because of it!
"Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keep faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out." This is so true! As the Bible says, "You have been faithful with a few things; I will put you in charge of many things!"
"No matter how full a reservoir of maxims one may possess, and no matter how good one's sentiments may be, if one has not taken advantage of every concrete opportunity to act, one's character may remain entirely unaffected for the better. With mere good intentions, hell is proverbially paved . . . The weeping of a Russian lady over the fictitious personages in a play, while her coachman is freezing to death on his seat outside, is the sort of thing that everywhere happens on a less glaring scale . . . One becomes filled with emotions which habitually pass without prompting to any deed, and so the inertly sentimental condition is kept up. The remedy would be, never to suffer one's self to have an emotion at a concert, without expressing it afterward in some active way. Let the expression be the least thing in the world . . . but let it not fail to take place." Faith without works is dead! We have grown cold in the world due to TV, movies, etc--we cry about things we see and hear from afar, but do we really care enough to do something about someone else's suffering? What a challenge--to let no emotion be felt without doing something good because of it!
"Let no youth have any anxiety about the upshot of his education, whatever the line of it may be. If he keep faithfully busy each hour of the working-day, he may safely leave the final result to itself. He can with perfect certainty count on waking up some fine morning, to find himself one of the competent ones of his generation, in whatever pursuit he may have singled out." This is so true! As the Bible says, "You have been faithful with a few things; I will put you in charge of many things!"
February 20, 2024
Princípios de Psicologia, obra enorme de William James, a qual não me detive por tanto tempo mas fui passando rapidamente.
Narra detalhadamente temas como a relação mente-corpo, a formação de hábitos, a natureza da consciência em seus diferentes estados e relação com o cérebro. A percepção, as emoções, a vontade e a diferença entre humanos e animais. Interessante o livro pois parece em grande parte atemporal.
Contrasta as visões de Lamarck e Darwin, favorecendo a explicação da seleção natural, mas salientando o papel dos hábitos e da experiência na modificação do comportamento.
Reconhece a interdependência entre corpo e alma, mas fragmenta a consciência em unidades básicas, e não numa substância una. Tem uns traços relativistas, ao definir de certa forma o valor da verdade pela sua utilidade prática.
No geral, um livro ok, mas muito teórico e extenso, mais voltado àqueles que querem procurar estudar a fundo o tema.
Tempo estimado de leitura: 20 horas
Narra detalhadamente temas como a relação mente-corpo, a formação de hábitos, a natureza da consciência em seus diferentes estados e relação com o cérebro. A percepção, as emoções, a vontade e a diferença entre humanos e animais. Interessante o livro pois parece em grande parte atemporal.
Contrasta as visões de Lamarck e Darwin, favorecendo a explicação da seleção natural, mas salientando o papel dos hábitos e da experiência na modificação do comportamento.
Reconhece a interdependência entre corpo e alma, mas fragmenta a consciência em unidades básicas, e não numa substância una. Tem uns traços relativistas, ao definir de certa forma o valor da verdade pela sua utilidade prática.
No geral, um livro ok, mas muito teórico e extenso, mais voltado àqueles que querem procurar estudar a fundo o tema.
Tempo estimado de leitura: 20 horas
September 15, 2023
My ratings of books on Goodreads are solely a crude ranking of their utility to me, and not an evaluation of literary merit, entertainment value, social importance, humor, insightfulness, scientific accuracy, creative vigor, suspensefulness of plot, depth of characters, vitality of theme, excitement of climax, satisfaction of ending, or any other combination of dimensions of value which we are expected to boil down through some fabulous alchemy into a single digit.
December 4, 2022
This book was read neck-and-neck alongside Rebecca West's literary-journo exposition of Yugoslavia, "Black Lamb and Gray Falcon", during the festive days between Thanksgiving and Christmas during the late Fall of 2022.
Currently reading
January 28, 2008started reading this during psych rotation. was also a mellow read during neuro rotation. but i bought it for fun, and because i have a thing for the james brothers. william also wrote a lot about religion, and that is why i had a crush on him when i was in college and duking it out with the christian studies boys.
July 17, 2007
That someone was thinking very sensible thoughts about mind and body over a century ago.
November 12, 2007
Object and subject are both part of the same total experience. I heart phenomenology although it does sometimes feel as though I am falling down a rabbit hole...
Read
May 12, 2012Only reading "Scope" and "Habit."
Want to read
May 30, 2013http://psychclassics.yorku.ca/James/P... Placeholder link to the work.
May 23, 2016
The book was very interesting, which makes psychology one of the most attractive subjects of this semester!!
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