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.
Noemi Pizarroso Lopez
The Origin of Psychology in the Humanities
Sven Hroar Klempe
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.
Psychological Assessment of Older Persons
Jarred Gallegos, Julie Lutz, Emma Katz, and Barry Edelstein
The assessment of older adults is quite challenging in light of the many age-related physiological and metabolic changes, increased number of chronic diseases with potential psychiatric manifestations, the associated medications and their side effects, and the age-related changes in the presentation of common mental health problems and disorders. A biopsychosocial approach to assessment is particularly important for older adults due to the substantial interplay of biological, psychological, and social factors that collectively produce the clinical presentation faced by clinicians. An appreciation of age-related and non-normative changes in cognitive skills and sensory processes is particularly important both for planning the assessment process and the interpretation of findings. The assessment of older adults is unfortunately plagued by a paucity of age-appropriate assessment instruments, as most instruments have been developed with young adults. This paucity of age-appropriate assessment instruments is an impediment to reliable and valid assessment. Notwithstanding that caveat, comprehensive and valid assessment of older adults can be accomplished through an understanding of the interaction of age-related factors that influence the experience and presentation of psychiatric disorders, and an appreciation of the strengths and weaknesses of the assessment instruments that are used to achieve valid and reliable assessments.
Self-Observation in Psychology
Donald V. Brown Jr., Karyna Pryiomka, and Joshua W. Clegg
Self-observation, an umbrella term for a number of methods associated with first-order accounts of mental activity (e.g. introspection) and first-person reporting, has been a part of psychology’s investigative procedures since the inception of the discipline. It remains an integral, albeit contested, tool for psychologists to use across essentially every sub-field. In areas such as phenomenology, memory research, psychological assessment, and ethnography, among others, self-observation has been deployed to access information not readily acquired through alternative methods. Other names for introspective methods include self-report, retrospection, inner perception, and self-reflection.
A Sociocultural–Constructionist Epistemology for the Psychology of Aging
Roger L. Peterson and Katherine A. Lambos
A sociocultural-constructionist epistemology stands alongside more traditional psychology epistemologies for the study of aging. These positions are not commensurable. Based on Donald Peterson’s classic position on how science and practice differ in fundamental ways, on his view of “disciplined inquiry,” and Trierweiler’s view of the “local clinical scientist,” this epistemological position is more-directly relevant to practice. Within the constructionist context, it emphasizes the importance of “local” as a key level of description, along with particular levels of local knowledge. All of this is consistent with Knight’s Contextual Adult Lifespan Theory. Bruner’s ideas on cultural psychology and how culture is embedded in narrative take these ideas further. They are consistent with Bruner’s metacomments on epistemology.