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Toward A Psychology of Persons
About This Book
This closely integrated collection of essays constitutes a wide-ranging and comprehensive attempt to understand persons within psychology--a long-lost enterprise. The volume was inspired by the observation that contemporary psychology has become increasingly depersonalized in its conceptions and its methodology, and has thereby lost touch with its traditional subject matter of human individuality and the nature of persons. This development now threatens the integrity of psychology as a discipline. Using both a critical and constructive approach, the various contributors share two common objectives:
*to explore the roots of depersonalization in modern psychology through systematic criticism of contemporary functionalist and neo-functionalist approaches;
*to articulate some alternative holistic-interpretive and historical approaches to the psychology of persons. Despite these common objectives, the chapters reflect a wide variety of theoretical perspectives and approaches, including cognitive science and neuroscience, discursive psychology, hermeneutics, social constructionism, semiotics, rhetorical analysis, and psychological aesthetics. These essays do not converge on a unified psychology of persons, but they do serve to reopen a form of discourse that has long been absent from mainstream psychology. This volume emerged from the deliberations of the Western Canadian Theoretical Psychologists (WCTP)--a group of scholars primarily from Western Canadian universities with shared interests in the history and theory of psychology. From its founding in 1989 to the present, the WCTP has been actively engaged in promoting and contributing to the development of theoretical psychology. Over the past half dozen years, scholars have greatly benefitted from the close collaboration and collegial support that participation in the WCTP makes possible. The annual meetings provide an opportunity for them to catch up on each other's work and also to pool their expertise to work on topics of shared interest.
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PART I
THE CONCEPT OF PERSON
CHAPTER 1
Sumus Ergo Sum: The Ontology of Self and How Descartes Got it Wrong
Charles W. Tolman
University of Victoria, Victoria, British Columbia
Sie reden immer von Selbstverwirklichung. Ichfinde das schwierig. Ich habe noch nie daran gedacht, mich selbst zu verwirklichen, offen gestanden. Weil ich gar nicht wßβte, wasich selbst bin. Ich werde doch durch das Leben gebildet, durch das, was ich tun muβ, und durch die Menschen, mit denen ich zusammen bin.1âMarion Gräfin von DĂśnhoff (Die Zeit, 1994, p. 5)
self. 1. An obsolescent technical term for a person, but a person thought of as incorporeal and essentially conscious. Sometimes the self is simply identified with Platoâs concept of soul. But Descartes, arguing in the Discourse that the âIâ of his âI think, therefore I amâ is essentially a thinking substance, presents a substance theory of the selfâŚ.Most contemporary philosophers would bypass the whole issue, urging that experiences can only be identified as the experiences of flesh-and-blood people.âFlew (1979, p. 322)
THE SELF INSIDE
A bad dayâŚ.horrible pains and so on, and weakness. I could do nothing. The weakness was not only physical. I must heal my Self before I will be wellâŚ.This must be done alone and at once. It is at the root of my not getting better. My mind is not controlled, (cited in Sontag, 1979, p. 46)
had come to the conviction that her bodily health depended upon her spiritual condition. Her mind was henceforth preoccupied with discovering some way to âcure her soul;â and she eventually resolved, to my regret, to abandon her treatment and to live as though her grave physical illness were incidental, and even, so far as she could, as though it were nonexistent, (cited in Sontag, 1979, p. 46)
Rogers viewed personality structure in terms of just one construct. He called this construct the self, although itâs more widely known today as the self-concept. A self-concept is a collection of beliefs about oneâs own nature, unique qualities, and typical behavior. Your self-concept is your own picture of yourself. (Weiten, 1992, p. 441)
Generally, [a trait is] any enduring characteristic of a person that can serve an explanatory role in accounting for the observed regularities and consistencies in behavior. This is the proper use of the term; it is incorrect and misleading to use it for the regularities themselves. The point is that a trait is a theoretical entity, a hypothesized, underlying component of the individual that is used to explain that personâs behavioral consistencies and the differences between the behavioral consistencies of different persons, (p. 782)
CARTESIANISM
âCartesian dualism,â as Descartesâ conception has come to be known, has exerted a profound an influence on the philosophy of mind as has his method of doubt on the theory of knowledge. A great deal of work in our own century has been devoted to trying to avoid Descartesâ absolute division between the mental and the physical. But unless and until the phenomenon of consciousness and its relation to physics is better understood, the Cartesian picture is unlikely entirely to lose its hold on the imagination, (p. 92)
Give me a dozen healthy infants, well-formed, and my own specified world to bring them up in and I'll guarantee to take any one at random and train him to become any type of specialist I might selectâdoctor, lawyer, artist, merchant-chief and, yes, even beggar-man and thief, regardless of his talents, penchants, tendencies, abilities, vocations, and race of his ancestors. (Watson, 1930, p. 104)
There is still another difficulty, and a more serious one, that grows out of the behavioristsâ attitude toward the mind-body problem: the inability to state precisely what is meant by the rejection of consciousness. Sometimes behaviorism seems to deny flatly that conscious events occur, to assert that anyone who believes in them is the victim of an illusion. But sometimes it seems to say that the question of whether or not conscious events occur is beside the main issueâthat they may or may not exist, but that if they do, they are essentially unamenable to scientific investigation, and that they can, therefore, have no place in a scientific psychology. By adopting the second alternative, the behaviorist can keep his science wholly free of consciousness; but in doing so he commits himself to a dualism and an indeterminism that run counter to the basic principles of his thinking. If he admits that there is something in the human make-up that is essentiallyânot merely temporarily and in the absence of techniqueâinaccessible to scientific inquiry he asserts a duality in human nature by saying that human activity is of two different sorts, one of which is subject to scientific investigation and one of which is beyond the reach of scientific inquiry. But this admission is all that the most ardent advocate of freewill needs. With a component, however minute, of the human make-up that science can never know, he has at his disposal something not subject to the laws of science, something which the scientist cannot predict and control. And this is an outcome which the behaviorist obviously did not intend, (p. 280)
He finds it extremely difficult to explain what he means by some of his terms. When he says that thinking is merely a matter of language mechanisms, or emotion an affair of visceral and glandular responses, he is at a loss to tell where he gets the terms âthinkingâ and âemotion.â He cannot get them from his own awareness of his own inner speech or disturbed heart-beat, for, by hypothesis, such awareness is impossible, (p. 281)
Table of contents
- Cover
- Half Title
- Full Title
- Copyright
- Contents
- Preface
- About the Contributors
- Introduction
- PART I THE CONCEPT OF PERSON
- PART II AESTHETIC DIMENSIONS OF PERSONHOOD
- PART III CRITICAL PERSPECTIVES ON THE PERSON
- Author Index
- Subject Index