The Study of the Human Mind from a Physiological View

1875 ◽  
Vol 20 (92) ◽  
pp. 491-516
Author(s):  
Samuel Wilks
Keyword(s):  
No Value ◽  
Scientific Method ◽  
Comparative Method ◽  
Human Mind ◽  
Human Being ◽  
Physiological Basis ◽  
The Past ◽  
Human Conduct

The scientific method of studying the phenomena of the human mind by founding it on a physiological basis, and thereby tracing the cerebral functions through the lower animals and uncultivated man, according to the plans adopted in other physiological investigations, must necessarily tend to modify or even change much that is contained in our received systems of psychology. In the hands of such men as Darwin and Huxley, the comparative method, when worked out in all its truthfulness, must necessarily bear good fruit, and be unaffected by any of the bias which the purely metaphysical method of the schools is apt to give to the investigation. The objection that it is degrading to compare the human being with the lower animals, or to take mankind in the mass, is of no value to the scientific investigator, who is merely seeking after truth, and knows that no researches of his can in any way affect man's history in the past or for the present; although they may afford many explanations of human conduct.

A Scientific Search for Altruism

2018 ◽  
Author(s):  
C. Daniel Batson
Keyword(s):  
Human Nature ◽  
Scientific Method ◽  
Laboratory Experiments ◽  
Fundamental Question ◽  
Empathic Concern ◽  
Altruistic Motivation ◽  
The Past ◽  
Past Half Century ◽  
Series Of Experiments ◽  
Past Half

This book provides an example of how the scientific method can be used to address a fundamental question about human nature. For centuries—indeed for millennia—the egoism–altruism debate has echoed through Western thought. Egoism says that the motivation for everything we do, including all of our seemingly selfless acts of care for others, is to gain one or another self-benefit. Altruism, while not denying the force of self-benefit, says that under certain circumstances we can care for others for their sakes, not our own. Over the past half-century, social psychologists have turned to laboratory experiments to provide a scientific resolution of this human nature debate. The experiments focused on the possibility that empathic concern—other-oriented emotion elicited by and congruent with the perceived welfare of someone in need—produces altruistic motivation to remove that need. With carefully constructed experimental designs, these psychologists have tested the nature of the motivation produced by empathic concern, determining whether it is egoistic or altruistic. This series of experiments has provided an answer to a fundamental question about what makes us tick. Framed as a detective story, the book traces this scientific search for altruism through the numerous twists and turns that led to the conclusion that empathy-induced altruism is indeed part of our nature. It then examines the implications of this conclusion—negative implications as well as positive—both for our understanding of who we are as humans and for how we might create a more humane society.

The Ethical Presupposition of Historical Understanding

2017 ◽  
Vol 5 (2) ◽  
pp. 223-241
Author(s):  
Natan Elgabsi
Keyword(s):  
Comparative Method ◽  
Historical Understanding ◽  
Historical Science ◽  
Ethical Attitudes ◽  
The Past ◽  
Annales School ◽  
Ways Of Life

Abstract Discussions on Marc Bloch usually focus on The Annales School, his comparative method, or his defence of a distinct historical science. In contrast, I emphasise his seldom-investigated ideas of what historical understanding should involve. I contend that Bloch distinguishes between three different ethical attitudes in studying people and ways of life from the past: scientific passivity; critical judgements; understanding. The task of the historian amounts to understanding other worlds in their own terms. This essay is an exploration of Bloch’s methodology and what historical understanding is needed to do justice to cultures that belong to the past, both conceptually and practically.

scholarly journals Ecstasy from a physiological point of view

1982 ◽  
Vol 11 ◽  
pp. 74-86 ◽  
Author(s):  
Kaj Björkqvist
Keyword(s):  
Religious Tradition ◽  
Mental States ◽  
Human Mind ◽  
Point Of View ◽  
The Body ◽  
Biological Study ◽  
Physiological Basis ◽  
Slowing Down ◽  
Psychosomatic Diseases ◽  
The Brain

The biological study of man is one of today's most rapidly advancing sciences. There is no reason for not utilizing these methodologies of research and the knowledge already gained when studying ecstasy and other similar religious phenomena. Drugs have been used in all parts of the world as an ecstasy technique. Since mental states and physiological correlates always accompany each other, it is obvious that the human mind can be affected by external means, for instance by drugs. But the opposite is also true; mental changes affect the body, as they do in the case of psychosomatic diseases. Ecstasy is often described as an extremely joyful experience; this pleasure must necessarily also have a physiological basis. It is of course too early to say anything for certain, but the discovery of pleasure centres in the brain might offer an explanation. It is not far-fetched to suggest that when a person experiences euphoric ecstasy, it might, in some way or other, be connected with a cerebral pleasure center. Can it be, for example, that religious ecstasy is attained only by some mechanism triggering off changes in the balance of the transmitter substances? Or is it reached only via a change in the hormonal balance, or only by a slowing down of the brain waves, or is a pleasure centre activated? When a person is using an ecstasy technique, he usually does so within a religious tradition. When he reaches an experience, a traditional interpretation of it already exists.

scholarly journals The fiction of History: recalling the past and imagining the future with Caesar at Troy.

2010 ◽  
Vol 23 (1/2) ◽  
pp. 143-160
Author(s):  
Richard Alston
Keyword(s):  
Cultural Memory ◽  
Political Power ◽  
Human Mind ◽  
Historical Narrative ◽  
Cultural Trauma ◽  
Historical Account ◽  
Historical Discourse ◽  
The Past ◽  
The Future ◽  
A Site

This essay considers the nature of historical discourse through a consideration of the historical narrative of Lucan’s Pharsalia. The focus is on the manner in which Lucan depicts history as capable of being fictionalised, especially through the operation of political power. The discourses of history make a historical account, but those discourses are not, in Lucan's view, true, but are fictionalised. The key study comes from Caesar at Troy, when Lucan explores the idea of a site (and history) which cannot be understood, but which nevertheless can be employed in a representation of the past. yet, Lucan also alludes to a ‘true history’, which is unrepresentable in his account of Pharsalus, and beyond the scope of the human mind. Lucan’s true history can be read against Benjamin and Tacitus. Lucan offers a framework of history that has the potential to be post-Roman (in that it envisages a world in which there is no Rome), and one in which escapes the frames of cultural memory, both in its fictionalisation and in the dependence of Roman imperial memory on cultural trauma.

scholarly journals Traversing Disability Stigma: Re-presenting 'Disability' as a form of 'Identity' in Victor Hugo's the Hunchback of Notre- Dame

2019 ◽  
Vol 8 (4) ◽  
pp. 3590-3592
Keyword(s):  
Sexual Violence ◽  
Human Mind ◽  
Victor Hugo ◽  
Human Being ◽  
Social Construct ◽  
The People ◽  
Disability Stigma ◽  
The Disabled ◽  
Normal Human ◽  
Negative Connotation

“Disability is a matter of perception. If you can do one thing well, you are needed by someone” – Martina Navratilova. Though Disability Studies focused on the distinction between „impairment‟ and „disability‟ defining Disability as a social construct, we still perceive Disability as something abnormal, drifting from the normality, an impairment to human mind or body. This paper reflects on how Quasimodo, attains an Identity in the society with his disability of hunchback and deafness in Victor Hugo‟s The Hunchback of Notre - Dame. He was crowned as the “Pope of Fools” for being the ugliest person in Paris. Though the identity he gained had a negative connotation, it was his disability that made him known among the people. The deflection from normality – his hunchback made people recognize him. This paper reveals how a disabled person is perceived by the society and the struggles he faces for his survival living among the people who are ready to use him and exploit him for their personal gains and finally leaving him in the crisis with a preoccupied notion that the disabled deserve only such kind of treatment. The character Quasimodo is a living example that a disabled person also possesses the same feelings like love, care, happiness, lust etc. just like a normal human being do and how these feelings are restricted for him. This paper also evaluates the Disability Stigma working on the character Quasimodo making him stereotyped, discriminated, blamed, internalized and made victim of physical, mental and sexual violence

scholarly journals http://habibiaislamicus.com/index.php/hirj/article/view/228

2021 ◽  
Vol 5 (3) ◽  
pp. 69-82
Author(s):  
Karim Khan ◽  
Keyword(s):  
Social Life ◽  
Human Being ◽  
Full Understanding ◽  
Islamic Culture ◽  
Life After Death ◽  
Environmental Situation ◽  
The Past ◽  
Major Factors ◽  
Past Experiences ◽  
Islamic Civilization

Change and development started with the creation of universe and human being. The society got developed and advanced, depended on the experiences of man in the past, environmental situation, relations with all other species around him etc. The culture and civilization also developed with the passage of time. The man could not decide with justice even with his full understanding of the of problems and situation. On the eve of unsuccessful approach of human being towards such problems and their solutions / decisions, Almighty Allah guided the human being through His messengers. The purpose of their (Prophets-pbut) being was to make favourable and justful approach to the problems faced by the man as an individual as well as in society. The culture and civilization is infact the progressive shape of man made cultures having all the past experiences of social life confronted by him in the past. Islamic civilization considers all the elements essential to effectuate the living of humanbeing. The concept of life, the purpose of life, the beliefs & thoughts, the involvement of man, the collective structure of the society etc are the basic elements of Islamic culture & civilization. Cultures & Civilizations are formulated on three major factors, i.e. Geographical, Biological and Ideological factors. Culture and Civilization also require moral groundings on which the rites and rituals are formulated and performed by all the members of the society. The purpose of Islamic civilization is ‘Peace’ and ‘Tranquility’ for the humans in this world and in the Hereafter. Therefore, the characteristics of Islamic culture & civilization are; the oneness of God, brotherhood, justice & goodwell, respect, cleanliness, moral character and freedom. Islamic culture and civilization guarranttee success for the human being in this material world and in the life after death.

Threshold

2016 ◽  
Author(s):  
Emanuele Castrucci
Keyword(s):  
Social Behaviour ◽  
Human Mind ◽  
The Body ◽  
Basic Material ◽  
Moral Order ◽  
Human Beings ◽  
Human History ◽  
Biological Basis ◽  
The Past ◽  
The Mind

The human mind has phased out its traditional anchorage in a natural biological basis (the «reasons of the body» which even Spinoza’s Ethics could count on) – an anchorage that had determined, for at least two millennia, historically familiar forms of culture and civilisation. Increasingly emphasising its intellectual disembodiment, it has come to the point of establishing in a completely artificial way the normative conditions of social behaviour and the very ontological collocation of human beings in general. If in the past ‘God’ was the name that mythopoietic activity had assigned to the world’s overall moral order, which was reflected onto human behaviour, now the progressive freeing of the mind – by way of the intellectualisation of life and technology – from the natural normativity which was previously its basic material reference opens up unforeseen vistas of power. Freedom of the intellect demands (or so one believes) the full artificiality of the normative human order in the form of an artificial logos, and precisely qua artificial, omnipotent. The technological icon of logos (which postmodern dispersion undermines only superficially) definitively unseats the traditional normative, sovereign ‘God’ of human history as he has been known till now. Our West has been irreversibly marked by this process, whose results are as devastating as they are inevitable. The decline predicted a century ago by old Spengler is here served on a platter....

The Role of Biography in Writing the History of Archaeology (1992)

2008 ◽  
Author(s):  
Douglas R. Givens
Keyword(s):  
No Value ◽  
History Of Archaeology ◽  
History Of Anthropology ◽  
Historical Evidence ◽  
Past Work ◽  
The Past ◽  
Institutional Influences ◽  
History Of ◽  
Made In

The history of any discipline involves the explanation of its past and how the past has influenced its development through time. Its ‘objects are events which have finished happening, and conditions no longer in existence. Only when they are no longer perceptible do they become objects of historical thought’ (Collingwood 1946: 233). Writing the history of archaeology involves the analysis of past events and of the contributions that individual archaeologists have made to its development through time. The roles of individuals in archaeology are best seen in biographical accounts of their labours and in the contributions to the discipline that they have made. In general, historians of archaeological science, who are interested in explaining the roles of the individuals in its development, must focus their attention on three important items. First, the most important item is evidence that something has occurred. If individuals’ contributions have no basis in truth and cannot be justified, then they are of no value to the historian of archaeology. Second, the historical picture of individuals’ lives and work must have defined boundaries in space and time. These provide the area of focus for study and description of individuals’ activities. Third, the efforts of individual practitioners must be couched within the intellectual climate in which they are made. Individuals’ contributions are not made in an intellectual vacuum, apart from collegial or institutional influences. Biography, as a tool for writing the history of archaeology, must embrace all of these requisites. For those engaged in explaining archaeology’s past, historical evidence of event and period provide the foundation upon which we can trace our science’s development. Studying and evaluating past work can be helpful in separating useful and outdated methodologies of the field and laboratory. Moreover, the study of the history of anthropology may give the anthropologist needed ‘distance from their own theoretical and methodological preoccupations’ (Darnell 1974: 2). What we see anthropology today as being is certainly not what the ultimate science of humankind will be in the future.

scholarly journals History, memory and reconciliation: Njabulo Ndebele’s The cry of Winnie Mandela and Pumla Gobodo-Madikizela’s A human being died that night

Literator ◽  
2006 ◽  
Vol 27 (2) ◽  
pp. 1-20
Author(s):  
R. Goodman
Keyword(s):  
South African ◽  
Human Being ◽  
African History ◽  
African Society ◽  
South African Society ◽  
The Past ◽  
Public Figures ◽  
Ethical Complexity ◽  
Narrative Techniques

This article deals with two texts written during the process of transition in South Africa, using them to explore the cultural and ethical complexity of that process. Both Njabulo Ndebele’s “The cry of Winnie Mandela” and Pumla Gobodo-Madikizela’s “A human being died that night” deal with controversial public figures, Winnie Mandela and Eugene de Kock respectively, whose role in South African history has made them part of the national iconography. Ndebele and Gobodo-Madikizela employ narrative techniques that expose and exploit faultlines in the popular representations of these figures. The two texts offer radical ways of understanding the communal and individual suffering caused by apartheid, challenging readers to respond to the past in ways that will promote healing rather than perpetuate a spirit of revenge. The part played by official histories is implicitly questioned and the role of individual stories is shown to be crucial. Forgiveness and reconciliation are seen as dependent on an awareness of the complex circumstances and the humanity of those who are labelled as offenders. This requirement applies especially to the case of “A human being died that night”, a text that insists that the overt acknowledgement of the humanity of people like Eugene de Kock is an important way of healing South African society.

scholarly journals The Future of ASTIN

1982 ◽  
Vol 13 (2) ◽  
pp. 75-80 ◽  
Author(s):  
Hans Bühlmann
Keyword(s):  
Scientific Method ◽  
Mortality Data ◽  
Historical Evidence ◽  
The Past ◽  
Starting Point ◽  
The Future ◽  
Mortality Table ◽  
Intelligent Approach ◽  
Statistical Results

My assistants at ETH have a wall calendar—not with the usual pictures of Swiss mountains, hills and lakes, but with “quotations for intelligent people”. Recently, the quotation for the week read as follows: “Even the future is no longer what it used to be in the past”.Observe that also in this supposedly intelligent approach it seems impossible to speak about the future without referring to the past. I shall not deviate from this rule. Of course, my task is greatly simplified by the fact that Paul Johansen has just entertained you in a charming way about the past 25 years of ASTIN and the earlier endeavors leading to the foundation of ASTIN.In the year 1693, Edmond Halley constructed the first mortality table based on mortality data from Breslau which he had obtained through the intervention of Leibniz. This can be regarded as the starting point of actuarial science. In my opinion it can however not be considered as the starting point of the actuarial profession. Why? Yes, Halley's table was used for some eighty years because subsequent information coincided with his estimate of mortality. Yes, De Moivre, in his classic textbook of 1725, performed ingenious calculations of annuities, based on the same table. Yes, Süssmilch published the first basic and substantial work of demography in 1741 but—here comes the big but—no government (and nobody else sold annuity insurance at that time) made use of the available scientific method to calculate annuities. Perhaps the first statistical results to be taken seriously were the Northampton tables of 1780, devised by Richard Price. Incidentally, this date coincides reasonably well with the first valuation by William Morgan in 1786. Hence, I think that either of these dates may be taken, at the earliest, as the start of the actuarial profession, a profession being by definition a dedicated group of people accepted by society for the performance of a particular skill. Let me make my point explicit: We have historical evidence of the existence of actuarial science about 90 years prior to the emergence of the actuarial profession.

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