By Edmund V. Sullivan
If the reader will excuse a quick anecdote from my very own highbrow heritage, i need to exploit it as an creation to this ebook. In 1957, i used to be a sophomore at an undergraduate liberal arts university significant ing in medieval heritage. This was once the yr that we have been receiving our first creation to classes in philosophy, and that i took to this learn with a keenness. In pursuing philosophy, i found the realm known as "philosophical psychology," which was once a Thomistic type of inquiry. For me, "philosophical psychology" intended a extra intimate learn of the soul (psyche), and that i instantly concluded that psychology as a self-discipline needs to be approximately this pursuit. This philosophical curiosity led me to join my first introductory psychology direction. Our textual content for this path used to be the 1st version of Ernest Hilgaard's creation to Psychology. My purposes for coming into this direction have been expected within the introductory bankruptcy of Hilgaard's publication, the place the self-discipline and its obstacles have been mentioned, and this advent used to be to disabuse me of my unique goal for enrolling within the direction. i used to be to profit that, within the twentieth century, those that known as themselves psychologists have been not attracted to perennial philosophical questions on the human psyche or individual. in reality, those philosophical questions have been thought of to be obscurantist and passe. Psychology was once now the "scientific" learn of human habit. This definition of psychology through Hilgaard was once under no circumstances idiosyncratic to this introductory textbook.
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This will be developed in greater detail in Chapter 3. 30 CHAPTER I One assumes that psychological interpretation is embedded in a societal history and not beyond it. Whatever universality that interpretation achieves, it is a universality that is bound by time and space and, therefore, exists to be transcended. Thus, the conception of truth within this context is dynamic rather than static. Second, a psychology based on a critical interpretation of the personal world is fundamentally interested in the concept of freedom and free acts of individuals and groups.
The unit of analysis, as MacMurray (1957) sees it, is not the I but the you-and-I. This is not a trite distinction. Most personality theories as I understand them are egocentric; that is, they exclusively focus on the I and collapse the dialectic of the you-and-I. When I speak of the personal, I am not just speaking of dyadic relationships. The lOur own treatment will eventually differ from the analytic tradition's discussion of reasons as teleological explanation. We will follow MacMurray's (1957) distinction between teleological mechanism and the concept of intention.
Briefly, a critically interpretative psychology announces social structures which build up a personal world and human projects and denounces, through its interpretations, social structures that destroy the personal as we conceive it. PROSPECTUS The discussion of psychological theories as metaphors was intended to locate, in a critical manner, the point of view of a critical interpretativc psychology that I am about to develop. , mechanical and organic metaphors), I am nevertheless completely aware that my position is not a replacement for these endeavors.
A Critical Psychology: Interpretation of the Personal World by Edmund V. Sullivan