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At the turn of the twentieth century, William James was America's most widely read philosopher. In addition to being one of the founders of pragmatism, however, he was also a leading psychologist and author of the seminal work, The Principles of Psychology (1890). While scholars argue that James withdrew from the study of psychology after 1890, Eugene Taylor demonstrates convincingly that James remained preeminently a psychologist until his death in 1910. Taylor details James's contributions to experimental psychopathology, psychical research, and the psychology of religion. Moreover, Taylor's work shows that out of his scientific study of consciousness, James formulated a sophisticated metaphysics of radical empiricism. In light of historical developments in psychology, as well as the current philosophic implications of the neuroscience revolution related to the biology of consciousness, Taylor argues that both the subject matter of James's investigations and his metaphysics of radical empiricism are just as important for psychology today as James believed they were in his own time. This book represents a major new contribution both to James scholarship and to the history of American psychology. Although philosophers have analyzed radical empiricism, this book is the first to trace the development of radical empiricism as a metaphysics addressed to psychologists. It is also the first to show James's involvement in depth-psychology and psychotherapeutics and to trace historical continuity between James's work on consciousness and subsequent developments in psychoanalysis, personality theory, and humanistic psychology.
At the turn of the twentieth century, William James was America's most widely read philosopher. In addition to being one of the founders of pragmatism, however, he was also a leading psychologist and author of the seminal work, The Principles of Psychology (1890). While scholars argue that James withdrew from the study of psychology after 1890, Eugene Taylor demonstrates convincingly that James remained preeminently a psychologist until his death in 1910.Taylor details James's contributions to experimental psychopathology, psychical research, and the psychology of religion. Moreover, Taylor's work shows that out of his scientific study of consciousness, James formulated a sophisticated metaphysics of radical empiricism. In light of historical developments in psychology, as well as the current philosophic implications of the neuroscience revolution related to the biology of consciousness, Taylor argues that both the subject matter of James's investigations and his metaphysics of radical empiricism are just as important for psychology today as James believed they were in his own time.This book represents a major new contribution both to James scholarship and to the history of American psychology. Although philosophers have analyzed radical empiricism, this book is the first to trace the development of radical empiricism as a metaphysics addressed to psychologists. It is also the first to show James's involvement in depth-psychology and psychotherapeutics and to trace historical continuity between James's work on consciousness and subsequent developments in psychoanalysis, personality theory, and humanistic psychology.
The "science of religion" is an important element in the interpretation of William James's work and in the methodology of the study of religion. An authority on pragmatism and the philosophy of religion, Wayne Proudfoot and a stellar group of contributors from a variety of disciplines including religion, philosophy, psychology, and history, bring innovative perspectives to James's work. Each contributor focuses on a specific theme in The Varieties of Religious Experience and suggests how James's treatment of that theme can fruitfully be brought to bear, sometimes with revisions or extensions, on current debate about religious experience.
Ontology after Philosophical Psychology addresses the question of William James’s continuity of consciousness, with a view to its possible actualizations. In particular, Michela Bella critically delineates James's discourse. In the wake of Darwin's theory of evolution at the end of the nineteenth century, James's reflections emerged in the field of physiological psychology, where he developed for the case for a renewed epistemology and a new metaphysical framework to help us understand the most interesting theories and scientific discoveries about the human mind. Bella’s analysis of the theme of continuity makes it possible to appreciate, both historically and theoretically, the importance of James's gradual transition from making observations of experimental psychology on the continuity of thought to developing an epistemological and ontological argument that continuity is a characteristic of experience and reality. This analysis makes it possible both to clarify James's position in relation to his historical context and to highlight the most original results of his work.
An innovative approach to rethinking sciences of mind at the turn of the twenty-first century via the texts of philosopher and psychologist William James.
In this insightful new book on the remarkable William James, the American psychologist and philosopher, Krister Dylan Knapp provides the first deeply historical and acutely analytical account of James's psychical research. While showing that James always maintained a critical stance toward claims of paranormal phenomena like spiritualism, Knapp uses new sources to argue that psychical research held a strikingly central position in James's life. It was crucial to his familial and professional relationships, the fashioning of his unique intellectual disposition, and the shaping of his core doctrines, especially the will-to-believe, empiricism, fideism, and theories of the subliminal consciousness and immortality. Knapp explains how and why James found in psychical research a way to rethink the well-trodden approaches to classic Euro-American religious thought, typified by the oppositional categories of natural vs. supernatural and normal vs. paranormal. He demonstrates how James eschewed these choices and instead developed a tertiary synthesis of them, an approach Knapp terms tertium quid, the third way. Situating James's psychical research in relation to the rise of experimental psychology and Protestantism's changing place in fin de siecle America, Knapp asserts that the third way illustrated a much broader trend in transatlantic thought as it struggled to navigate the uncertainties and religious adventurism of the modern age.
William James is frequently considered one of America's most important philosophers, as well as a foundational thinker for the study of religion. Despite his reputation as the founder of pragmatism, he is rarely considered a serious philosopher or religious thinker. In this new interpretation David Lamberth argues that James's major contribution was to develop a systematic metaphysics of experience integrally related to his developing pluralistic and social religious ideas. Lamberth systematically interprets James's radically empiricist world-view and argues for an early dating (1895) for his commitment to the metaphysics of radical empiricism. He offers a close reading of Varieties of Religious Experience; and concludes by connecting James's ideas about experience, pluralism and truth to current debates in philosophy, the philosophy of religion, and theology, suggesting James's functional, experiential metaphysics as a conceptual aid in bridging the social and interpretive with the immediate and concrete while avoiding naive realism.
This new companion to William James The Varieties of Religious Experience offers contemporary responses to James's seminal book from key international experts.
"This Handbook provides a structured overview of William James's intellectual work. James was a pioneer of the "new" physiological psychology of the late nineteenth century. He was also a founder of the pragmatist movement in philosophy and made influential contributions to metaphysics and to the study of religion as well. This Handbook's chapters are organized either around major themes in James's writing or around his conversations with interlocutors"--
This volume of essays examines the problem of mind, looking at how the problem has appeared to neuroscientists (in the widest sense) from classical antiquity through to contemporary times. Beginning with a look at ventricular neuropsychology in antiquity, this book goes on to look at Spinozan ideas on the links between mind and body, Thomas Willis and the foundation of Neurology, Hooke’s mechanical model of the mind and Joseph Priestley’s approach to the mind-body problem. The volume offers a chapter on the 19th century Ottoman perspective on western thinking. Further chapters trace the work of nineteenth century scholars including George Henry Lewes, Herbert Spencer and Emil du Bois-Reymond. The book covers significant work from the twentieth century, including an examination of Alfred North Whitehead and the history of consciousness, and particular attention is given to the development of quantum consciousness. Chapters on slavery and the self and the development of an understanding of Dualism bring this examination up to date on the latest 21st century work in the field. At the heart of this book is the matter of how we define the problem of consciousness itself: has there been any progress in our understanding of the working of mind and brain? This work at the interface between science and the humanities will appeal to experts from across many fields who wish to develop their understanding of the problem of consciousness, including scholars of Neuroscience, Behavioural Science and the History of Science.