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Sinceits founding by Jacques Waardenburg in 1971, Religion and Reason has been a leading forum for contributions on theories, theoretical issues and agendas related to the phenomenon and the study of religion. Topics include (among others) category formation, comparison, ethnophilosophy, hermeneutics, methodology, myth, phenomenology, philosophy of science, scientific atheism, structuralism, and theories of religion. From time to time the series publishes volumes that map the state of the art and the history of the discipline.
Since the 17th century, autobiography has an honorable place in the study of history. In 1930, the preeminent historian of psychology, Edwin Boring, writes that a science separated from its history lacks direction and promises a future of uncertain importance. To understand what psychology is and what it is becoming, the autobiographies of famous psychologists is history at it best. Here we find model inquirers of the science who offer a personalized account of themselves and their vocation in the context of the history of the science. What is characteristic of many of those who have contributed to an alternate vision of psychological science is that they never considered themselves, or were considered by others, as belonging to the mainstream of the discipline. In considering an alternative history of psychology in autobiography, the editor invited contributors whose research and writings have pushed the discipline in other directions, pushed its limits, and whose scholarship finds its philosophical framework outside the discipline altogether. If these contributors may not be model inquirers, their scholarship is very much a matter of consequence for those who wish to understand psychology. Among the outliers included here are those who devoted themselves to the writing of psychology, examining its history, theories, research and professional practices, and who enthusiastically embraced, over the course of their lives, the discipline as a human science. Their influence has been subtle as has been their appeal to many students who affection for the discipline finds its promise in a discerning self-awareness and a critical understanding of others and their worlds. This volume is not simply a collection of personal chronologies which might inspire or lend appreciation to a younger generation. Our contributors write from their personal and professional experience, of course, but they write of their thinking and understanding of the psyche as an aspect of human life, of psychology as an academic form of human sciences’ inquiry, and so bring to bear their scientific and philosophical imagination to their personal challenges in their chosen vocation as psychologists. Our contributors cover a broad swath of the second half of the 20th century, the century of psychology. Nurturing the discipline from within various philosophical, social-political, and cultural roots, their autobiographies exemplify marginality, if not alienation, from the mainstream, even as their professional and personal lives give expression to engaged scholarship, commitment to vocation and, straightforwardly and reflectively, a love of the heart. From Germany, Carl Graumann, from France, Erika Apfelbaum, from Canada, David Bakan and Kurt Danziger, and from the United States, Amedeo Giorgi, Robert Rieber, and Joseph Rychlak, relate their lives to the larger contexts of our times. Their personal stories are an integral part of the historiography of our discipline. Indeed, a contribution to historiography of our discipline is constituted in their autobiographical self-presentations, for their writings attest as much to their lives as model inquirers as they do to the possibility of psychology as a human science.
As the Messenger of God, Muhammad stands at the heart of the Islamic religion, revered by Muslims throughout the world. The Cambridge Companion to Muhammad comprises a collection of essays by some of the most accomplished scholars in the field exploring the life and legacy of the Prophet. The book is divided into three sections, the first charting his biography and the milieu into which he was born, the revelation of the Qur'ān, and his role within the early Muslim community. The second part assesses his legacy as a law-maker, philosopher, and politician and, finally, in the third part, chapters examine how Muhammad has been remembered across history in biography, prose, poetry, and, most recently, in film and fiction. Essays are written to engage and inform students, teachers, and readers coming to the subject for the first time. They will come away with a deeper appreciation of the breadth of the Islamic tradition, of the centrality of the role of the Prophet in that tradition, and, indeed, of what it means to be a Muslim today.
Socrates, Plato, Descartes, Spinoza, Mesmer, William James, Pavlov, Freud, Piaget, Erikson, and Skinner. Each of these thinkers recognized that human beings could examine, comprehend, and eventually guide or influence their own thought processes, emotions, and resulting behavior. The lives and accomplishments of these pillars of psychology, expertly assembled by Morton Hunt, are set against the times in which the subjects lived. Hunt skillfully presents dramatic and lucid accounts of the techniques and validity of centuries of psychological research, and of the methods and effectiveness of major forms of psychotherapy. Fully revised, and incorporating the dramatic developments of the last fifteen years, The Story of Psychology is a graceful and absorbing chronicle of one of the great human inquiries—the search for the true causes of our behavior.
The Gaudiya Vaisnava movement is one of the most vibrant religious groups in all of South Asia. Unlike most devotional communities that flourished in 15th-, 16th-, and 17th-century Bengal, however, the group had no formal founder. Today its devotees are uniform in their devotion to the historical figure of Krishna Caitanya (1486-1533), whom they believe to be not just Krishna incarnate, but Radha and Krishna fused into a single androgynous form. But Caitanya neither founded the community that coalesced around him nor named a successor. Tony Stewart seeks to discover how, with no central leadership, no institutional authority, and no geographic center, a religious community nevertheless comes to successfully define itself, fix its canon and flourish. He finds the answer in the brilliant hagiographical exercise in Sanskrit and Bengali titled the Caitanya Caritamrita (CC) of Krishnadasa Kaviraja.
Throughout the history of Indian religions, the ascetic figure is most closely identified with power. A by-product of the ascetic path, power is displayed in the ability to fly, walk on water or through dense objects, read minds, discern the former lives of others, see into the future, harm others, or simply levitate one's body. These tales give rise to questions about how power and violence are related to the phenomenon of play. Indian Asceticism focuses on the powers exhibited by ascetics of India from ancient to modern time. Carl Olson discusses the erotic, the demonic, the comic, and the miraculous forms of play and their connections to power and violence. He focuses on Hinduism, but evidence is also presented from Buddhism and Jainism, suggesting that the subject matter of this book pervades India's major indigenous religious traditions. The book includes a look at the extent to which findings in cognitive science can add to our understanding of these various powers; Olson argues that violence is built into the practice of the ascetic. Indian Asceticism culminates with an attempt to rethink the nature of power in a way that does justice to the literary evidence from Hindu, Buddhist, and Jain sources.