Psychology of religion in the theories and research of the Lvov-Warsaw School (basic achievements and developments)

This article presents the basic achievements of the psychology of religion in the Lvov-Warsaw School of K. Twardowski, their developments and significance for the contemporary psychology of religion. Twardowski’s School existed parallel to other European psychological schools: the Würzburg School, founded by Oswald Külpe, and the Dorpat School of the Psychology of Religion, founded by Karl Girgensohn (unfortunately without mutual scientific relations). The article presents two research trends in the psychology of religion resulting from Twardowski’s works, specifically research on mental acts and religious beliefs with use of introspection and research in the field of cultural-historical psychology. The theory of acts and products, and the theory of cratism/power (similar to the theory of Alfred Adler) played crucial roles here. Psychological investigations into religious beliefs were also dominated by the psychological principle of contradiction, and the obtained results also seem to be important today.

Only Project

The kind of truth that is usually approached in psychology is of correspondence: whether a hypothesis corresponds with an aspect of behavior or physiology. But two further kinds of truth are important: a truth of coherence of several co-occurring processes, as instantiated in simulations, and a truth that is personal, as can occur when people come to know something important about others or themselves. The aim of literature that is artistic is to explore truths of all three kinds in an integrated way, so that deeper recognition may sometimes be achieved. A novel that enables us to understand the psychological principle of projection, in this way, is Apple Tree Yard, by Louise Doughty. As readers run the simulation of this novel in their minds, not only is it entertaining, as the better kinds of detective stories and courtroom dramas can be, but also it enables readers to understand—and resonate personally with—what can happen when a person becomes caught up in a projection motivated by a phantasy.

Asas Psikologis dan Implikasinya Dalam Pendidikan Agama Islam Perspektif Hasan Langgulung

The psychological principle of Islamic education becomes very important in its own, considering it can be understood as the truth that is a foothold or basic thinking, both in the planning, implementation, or evaluation of education based on the theories of psychology. In addition, understanding the education in it also contains principles as a place and an upright footing, upright in matter, upright in interaction, upright in innovation, or upright in dreams. The type of research used is library research. The analysis of content or content analysis is used as a method of analysis in this study. The results of this study contained the basic concept of psychological in Islamic education according to Hasan Langgulung and the implications of the basic psychological concept in the education of Islamic agam. Therefore, in the process of education should pay attention to the development of the soul, as well as the physical growth of the students by referring to the basis, objectives, curriculum, materials, and evaluation that brings human function as ' abid and the fil decorated with righteous charity.Keywords: Principles Of Psychological, Islamic Education, Hasan LanggulungAbstrakAsas psikologis dalam pendidikan Islam menjadi sangat penting keberadannya, mengingat dapat difahami sebagai kebenaran yang menjadi pijakan atau dasar berpikir, baik pada tahap perencanaan, pelaksanaan, maupun evaluasi pendidikan yang berdasarkan atas teori- teori dari psikologi. Selain itu, memahami pendidikan di dalamnya juga terdapat asas-asas sebagai tempat dan pijakan yang tegak, tegak dalam materi, tegak dalam interaksi , tegak dalam inovasi, atau tegak dalam cita-citanya. Jenis penelitian yang digunakan adalah penelitian kepustakaan atau library research. Adapun analisis isi atau content analysis digunakan sebagai metode analisis dalam penelitian ini. Hasil penelitian ini memuat tentang konsep asas psikologis dalam pendidikan Islam menurut Hasan Langgulung dan implikasi dari konsep asas psikologis dalam pendidikan agam Islam. Oleh karenanya, dalam proses pendidikan harus memperhatikan perkembangan jiwa, maupun pertumbuhan raga peserta didik dengan mengacu pada dasar, tujuan, kurikulum, materi, serta evaluasi yang membawa fungsi manusia sebagai ‘abid dan khalifatullah yang dihiasi dengan amal saleh.Kata Kunci: Asas Psikologis, Pendidikan Islam, Hasan Langgulung

Psychological Principle And Its Implications In Islamic Education Hasan Langgulung's Perspective

The psychological principle of education can be understood as truth which is the basis or basis for thinking, both at the planning, implementation and evaluation stages of knowledge based on theories from psychology. Therefore, it becomes essential in understanding education, that education also has principles as a place and foothold that is upright, upright in material, upright in interaction, upright in innovation, or honest in its ideals. The type of research used is library research. The content analysis is used as an analysis method in this study. The results of this study can be concluded that: (1) The concept of psychological principles in Islamic education according to Hasan Langgulung is by emphasizing the theory of the learning process and the idea of human creation according to the Islamic view, which includes the nature of creation, essential human potential, cognitive and psychological growth and development and human spirit, so that it can be understood that human beings are creatures consisting of elements of Islamic and spiritual. (2) The implication of the concept of psychological principles in Islamic education is to view learning as a process in preparing the young generation so that they can act as the next generation, transferring knowledge and Islamic values ​​so that they are aligned with the purpose of the human being created, as well as in their daily behaviour. Therefore, in the process of education must pay attention to the development of the soul, as well as the growth of the body of students by referring to the basis, objectives, curriculum, material, and evaluation that carry human functions as abid and khalifatullah which are decorated with righteous deeds.

Behavior stability and individual differences in Pavlovian extended conditioning

How stable and general is behavior once maximum learning is reached? To answer this question and understand post-acquisition behavior and its related individual differences, we propose a psychological principle that naturally extends associative models of Pavlovian conditioning to a dynamical oscillatory model where subjects have a greater memory capacity than usually postulated, but with greater forecast uncertainty. This results in a greater resistance to learning in the first few sessions followed by an over-optimal response peak and a sequence of progressively damped response oscillations. We detected the first peak and trough of the new learning curve in our data, but their dispersion was too large to also check the presence of oscillations with smaller amplitude. We ran an unusually long experiment with 32 rats over 3960 trials, where we excluded habituation and other well-known phenomena as sources of variability in the subjects' performance. Using the data of this and another Pavlovian experiment by Harris et al. (2015), as an illustration of the principle we tested the theory against the basic associative single-cue Rescorla-Wagner (RW) model. We found evidence that the RW model is the best nonlinear regression to data only for a minority of the subjects, while its dynamical extension can explain the almost totality of data with strong to very strong evidence. Finally, an analysis of short-scale fluctuations of individual responses showed that they are described by random white noise, in contrast with the colored-noise findings in human performance.

Say No to Fear

Why do people fear other people and things? Why do many folks feel self-conscious around others? What’s behind shyness? What can we do about it? Fear of other people is a big fear. But there is a way to conquer it. You can conquer fear of people if you will learn to put them into proper perspective. Do what’s right and keep your confidence. That’s thinking you to success. Here is a psychological principle that is worth reading over twenty-five times. Read it until it absolutely saturates you: To think confidently, act confidently. Be fearless with the help of these five procedures to your work; 1.Action cures fear, Isolate your fear and then take constructive action. 2. Make a supreme effort to put only positive thoughts in your memory bank.3. Put people in proper perspective. 4. Practice doing what your conscience tells you are right. 5. Make everything about you say, “I’m confident, really confident.

The Incompatibility of Omniscience and Intentional Action: A Reply to David P. Hunt

In ‘Omniprescient Agency’ (Religious Studies 28, 1992) David P. Hunt challenges an argument against the possibility of an omniscient agent. The argument – my own in ‘Agency and Omniscience’ (Religious Studies 27, 1991) – assumes that an agent is a being capable of intentional action, where, minimally, an action is intentional only if it is caused, in part, by the agent's intending. The latter, I claimed, is governed by a psychological principle of ‘least effort’, namely, that no one intends without antecedently feeling that (i) deliberate effort is needed to achieve desired goals, (ii) such effort has a chance of success, and (iii) it is yet contingent whether the effort will be expended and the goals realized. The goals can be anything from immediate intentional doings, tryings or basic actions, to remote and perhaps unlikely consequences of actions, e.g. global justice. The thrust of the principle is that it would be impossible for a wholly rational self-aware agent to intend without a background presumption of an open future as concerns the desired state and the means to it. But this presumption embodies a sense of contingency which, in turn, requires an acknowledged ignorance about what the future holds, otherwise the future would appear closed relative to present knowledge with the desired state presented as either guaranteed (necessary) or ruled out (impossible). Regardless whether this self-directed attitude is accurate, it follows that intentional action precludes complete knowledge of one's present and future. Consequently, no omniscient or omniprescient being can be an agent.