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The problem of time in psychology, which first became the object of attention and investigation by scientific psychology concerning the aspect of temporal measurement of mental processes, has been addressed since the early 20th century with regard to the perception of time, also called the subjective experience of time. The reaction time paradigm, defined as the minimum time between the presentation of a stimulus and the participant’s response to it, is closely related to the birth of experimental psychology. The determination of an objective parameter of the speed of the nerve impulse, therefore, represented the initial purpose of the psychochronometric studies. Defining the object of study for experimental psychology as immediate conscious experience or subjective experience of consciousness has led psychologists to reflect on the distinction between physical time and psychological time—a distinction already present in the philosophical field—and to analyze the latter in all its manifestations through sophisticated and complex experimental investigations. Psychologists, although aware of the reflections on time developed by philosophical doctrines and prepared to take these into account, generally tried to steer clear of the questions relating to the typical problems of philosophy—the nature of the idea of time and its corresponding reality—preferring to concentrate their analysis on the subjective experience of time. In relation to the different varieties of the temporal experience, experiments have been conceived and set up to analyze, measure, and precisely define them using the psychophysical and psychophysiological research paradigm. Between the end of the 19th century and the first decade of the 20th century researches concerning perception of the present, simultaneity, succession, instant, and time interval were developed.

Article

Research in the psychology of language has been dogged by some enduring controversies, many of which continue to divide researchers. Furthermore, language research has been riven by too many dichotomies and too many people taking too extreme a position, and progress is only likely to be made when researchers recognize that language is a complex system where simple dichotomies may not be relevant. The enduring controversies cover the width of psycholinguistics, including the work of Chomsky and the nature of language, to what extent language is innately determined and the origin of language and how it evolved. Chomsky’s work has also influenced our conceptions of the modularity of the structure of the mind and the nature of psychological processing. Advances in the sophistication of brain imaging techniques have led to debate about exactly what these techniques can tell us about the psychological processing of language. There has also been much debate about whether psychological processing occurs through explicit rules or statistical mapping, a debate driven by connectionist modeling, deep learning, and techniques for the analysis of “big data.” Another debate concerns the role of prediction in language and cognition and the related issues of the relationship between language comprehension and language production. To what extent is language processing embodied, and how does it relate to controversies about “embedded cognition”? Finally, there has been debate about the purpose and use of language.

Article

Noemi Pizarroso Lopez

Historical psychology claims that the mind has a history, that is, that our ways of thinking, reasoning, perceiving, feeling, and acting are not necessarily universal or invariable, but are instead subject to modifications over time and space. The theoretical and methodological foundations of this movement were laid in France by psychologist Ignace Meyerson in his book Les fonctions psychologiques et les œuvres, published in 1948. His program stressed the active, experimental, constructive nature of human behavior, spanning behavioral registers as diverse as the linguistic, the religious, the juridical, the scientific/technical, and the artistic. All these behaviors involve aspects of different mental functions that we can infer through a proper analysis of “works,” considered as consolidated testimonies of human activity. As humanity’s successive achievements, constructed over the length of all the paths of the human experience, they are the materials with which psychology has to deal. Meyerson refused to propose an inventory of functions to study. As unstable and imperfect products of a complex and uncertain undertaking, they can be analyzed only by avoiding the counterproductive prejudice of metaphysical fixism. Meyerson spoke in these terms of both deep transformations of feelings, of the person, or of the will, and of the so-called “basic functions,” such as perception and the imaginative function, including memory, time, space, and object. Before Meyerson the term “historical psychology” had already been used by historians like Henri Berr and Lucien Febvre, a founding member of the Annales school, who firmly envisioned a sort of collective psychology of times past. Meyerson and his disciples eventually vied with their fellow historians of the Annales school for the label of “historical psychology” and criticized their notions of mentality and outillage mental. The Annales historians gradually abandoned the label, although they continued to cultivate the idea that mental operations and emotions have a history through the new labels of a “history of mentalities” and, more recently at the turn of the century, a “history of emotions.” While Meyerson and a few other psychologists kept using the “historical psychology” label, however, mainstream psychology remained quite oblivious to this historical focus. The greatest efforts made today among psychologists to think of our mental architecture in terms of transformation over time and space are probably to be found in the work of Kurt Danziger and Roger Smith.

Article

The term “psychology” was applied for the first time in the 16th century. Yet the most interesting examples appeared in three different contexts. The Croatian poet and humanist Marko Marulić (ca. 1520), the German philosopher and Calvinist Johann Thomas Freig (1575), and the German Lutheran philosopher Rudolph Goclenius (1590). Marulić’s manuscript is likely lost, and neither of the other two defined the term. Even the interests of the three went apparently in different directions. Marulić focused on poetry and history, Freig on physica, and Goclenius on theological issues. Nevertheless, they had something in common, and this may represent the gate through which the ways they conceived the term can be understood. They all dealt with the soul, but also that it was a highly disputable concept and not uniformly understood. Another commonality was the avoidance or reinterpretation of Aristotle’s philosophy. The Florentines’ cultivation of Plato had influenced Marulić. Freig was a Ramist, thus, also a humanist who approached philosophical questions rhetorically. Goclenius belonged partly to the same movement. Consequently, they all shared a common interest in texts and language. This is just one, yet quite important aspect of the origin of psychology as a science. Thus, these text- and humanity-oriented aspects of psychology are traceable from the very beginning. This reaches a peak point when Alexander Baumgarten publishes his two volumes on aesthetics, as they were based on Christian Wolff’s Psychologia empirica (1732). They are also traceable in Kant’s critical phase, and even more in Wundt’s folkpsychology. Thus there is a more or less continuous line from the very first uses of the term psychology and some tendencies in social and cultural psychology. In other words, psychology is pursued along an historical line that ends up in the German, and not the British enlightenment.

Article

Sarah Krichbaum, Adam Davila, Lucia Lazarowski, and Jeffrey S. Katz

The contemporary field of animal cognition began over 150 years ago when Charles Darwin posed questions regarding the abilities of the animal mind. Animal cognition is a science dedicated to understanding the processes and mechanisms that allow nonhumans to think and behave. The techniques that are used and the species that are studied are diverse. The historical questions originally proposed by ethologist Nikolas Tinbergen as a framework for studying animal behavior remain at the core of the field. These questions are reviewed along with the domains and methods of animal cognition with a focus on concept learning, memory, and canine cognition. Finally, ideas on how a field rich in tradition and methodological strength should proceed in the future are presented.

Article

Shauna Shapiro and Elli Weisbaum

Mindfulness practice and protocols—often referred to as mindfulness-based interventions (MBIs)—have become increasingly popular in every sector of society, including healthcare, education, business, and government. Due to this exponential growth, thoughtful reflection is needed to understand the implications of, and interactions between, the historical context of mindfulness (insights and traditions that have been cultivated over the past 25 centuries) and its recent history (the adaptation and applications within healthcare, therapeutic and modern culture, primarily since the 1980s). Research has shown that MBIs have significant health benefits including decreased stress, insomnia, anxiety, and panic, along with enhancing personal well-being, perceptual sensitivity, processing speed, empathy, concentration, reaction time, motor skills, and cognitive performance including short- and long-term memory recall and academic performance. As with any adaptation, skillful decisions have to be made about what is included and excluded. Concerns and critiques have been raised by clinicians, researchers, and Buddhist scholars about the potential impact that the decontextualization of mindfulness from its original roots may have on the efficacy, content, focus, and delivery of MBIs. By honoring and reflecting on the insights, intentions, and work from both historical and contemporary perspectives of mindfulness, the field can support the continued development of effective, applicable, and accessible interventions and programs.

Article

Philosophical functionalism, as distinct from the psychological school of functionalism that enjoyed popularity around the turn of the 20th century, is a theory about the nature of mental states. That is, functionalism offers an account of which conditions must be satisfied for something to count as a belief, or a desire, or a pain, or an itch, or a fear, or a memory. Functionalism is thus a metaphysical doctrine about mental states, that is, a doctrine concerning what makes something a mental state. “Metaphysical,” in this context, should not be taken to suggest anything mysterious. Chemistry is a metaphysical doctrine in just the same sense as functionalism: it is a theory that offers an account of which conditions must be satisfied for something to count as, say, a pure chemical substance rather than a mixture. As philosophical theories go, functionalism has been fantastically successful. Its contemporary form traces to seminal work that H. Putnam initiated in the 1960s, and it remains in early 21st century the most widely accepted theory of the nature of mental states among philosophers in the Anglo tradition. According to functionalism, the conditions necessary and sufficient for something to be a mental state are specified in terms of functional role. Functionalists have disagreed about the correct basis on which functional descriptions of mental states should rest, with the result that functionalism is better conceived as a family of closely related theories about the nature of mental states rather than a single uniform view. Briefly, the idea of functional role can be usefully illustrated by consideration of an artifact, such as a corkscrew, the nature of which is defined in terms of the function of removing corks. What it is to be a corkscrew is to perform this functional role. Likewise, the functionalist claims, what it is to be a mental state is to perform the functional role characteristic of a belief, or a desire, or a pain, and so on.

Article

Ekaterina Zavershneva and René van der Veer

Lev Semyonovich Vygotsky (real name Lev Simkhovich Vygodsky; Orsha 1896–Moscow 1934) was a Russian psychologist who created cultural-historical theory, which proved influential in developmental psychology and other psychological disciplines. Vygotsky characterized his approach as “height psychology” (as opposed to “depth psychology”) and posited that the higher forms of mind should be the starting point for the study of human development. In his view it was essential to study psychological processes in their historical dynamics; these dynamics could be unraveled with the causal-genetic approach he developed, which involved the guided formation of mind in the course of its study or the experimental unfolding of ontogeny. Vygotsky claimed that the mechanisms of human development are not genetically determined and that we must find its source in culture and the social environment. Human development is mediated by cultural artifacts and sign systems, which are mastered in a dialogue with other people in spontaneous or guided interaction, which stimulates development by creating a zone of proximal development. The major means of the transformation of innate mind into higher mind is language, which enables us to preserve and transmit the experience of generations. In this process of cultural development the person develops a system of higher psychological functions that are social in origin, voluntary and mediated in nature, and form part of a systemic whole. The process of ontogeny goes through a series of stable periods and crises that correspond with specific conditions of the social situation of development and the developmental tasks. Age periods are completed with the development of neoformations, which do not just form results but are also prerequisites for further development. With the development of verbal thinking and the mastery of cultural means of behavior the person masters her/his innate mind and becomes a personality, whose main characteristic is freedom of behavior.