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José Miguel de Barandiarán considered the central figure of Basque anthropology, played a prominent role in the Basque people's cultural rescue (material and spiritual). His dual status as an ethnologist and priest prepared him to study collective mentalities and rural societies. However, the scientific approach of the Völkerpsychologie (roughly translated as ethnic psychology), as proposed by Wilhelm Wundt, greatly influenced him and aroused broad interests of ethnological and sociological–religious concerns. This essay examines the scope and depth of Wundt's influence on Barandiarán, and suggests that, by combining the techniques of folklore with those of ethnography, Barandiarán stamped Basque anthropology with a unique defining quality in Europe. [ABSTRACT FROM AUTHOR]

Edward B. Titchener is known to have been a chief advocate of controlled laboratory experiments in psychology in the United States in the field's earliest days. His intensive education as an experimental psychologist took place over 2 years under Wilhelm Wundt's supervision in Leipzig. Wundt was the major figure in the "new psychology" of the time, which indeed emphasized controlled laboratory experiments. This article describes Titchener's transition from Oxford to Leipzig in 1890, the general characteristics of Wundt and his Institute for Experimental Psychology, and the specific experiences that shaped Titchener's approach to psychology. In Leipzig, Titchener learned experimental psychology from courses taught by Wundt, Oswald Külpe, and others, as well as by serving as an experimental subject for others and by conducting his own experiments. By the time Titchener received his doctoral degree and left Leipzig in the summer of 1892, he had begun to drift from Wundt's approaches to psychological experiment, but he was prepared to begin to direct and develop his psychology laboratory at Cornell University. [ABSTRACT FROM AUTHOR]

Despite recent scholarship reappraising the complexity of Wilhelm Wundt's complete works on psychology, contemporary psychology tends to overlook the fundamental epistemological and methodological principles outlined in his less popular writings on logic when engaging in methodological discussions. This article addresses this by situating Wundt's logic volumes in his oeuvre and demonstrating the continued relevance of his methodological insights for contemporary psychology. Analysing Wundt's Logic of Psychology, we develop three theses: (a) a multimethodological model is necessary to understand the interaction between individual psychology and völkerpsychologie, (b) Wundt's völker-psychological analysis highlights the significance of cultural (document) data for psychology, and (c) the comparison between the theories of language of Wundt and Bühler clarifies that Wundt's approach lacks a concept of dialogicality. We argue that only by understanding how cultural products serve a function in the individual history of micro-interactions can a meaningful connection between the individual and collective emerge. [ABSTRACT FROM AUTHOR]

What are unconscious inferences in psychology? This article investigates their journey from the early philosophical psychology of Wilhelm Wundt (1832–1920) to the experimental psychology of the American pragmatist Charles S. Peirce (1839–1914). Peirce's reception of Wundt's early works situates him in an international web of 19th‐century experimental psychologists and its reconstruction opens new perspectives on the relation between philosophy, psychology, and epistemology. Moreover, this reception testifies to a heretofore overlooked strand of influence of Wundt on North American experimental psychology. The notion of unconscious inferences, of which Hermann von Helmholtz is usually considered the chief exponent, becomes the backbone of Peirce's theory of perception mostly because of the affinity between Wundt's early philosophy of mind and Peirce's logic‐mediated approach to psychology. [ABSTRACT FROM AUTHOR]

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Finding a scientific, third-person explanation of subjective experience or phenomenal content is commonly called the “hard problem” of consciousness. There has recently been a surge in neuropsychological research on meditation in general and longterm meditators in particular. These experimental subjects are allegedly capable of generating a stable state of consciousness over a prolonged period of time, which makes experimentation with them an interesting paradigm for consciousness research. This perspective article starts out with a historical reconstruction of the “hard problem,” tracing it back to Gottfried Wilhelm Leibniz and Emil du Bois-Reymond in the 18th and 19th century, respectively, and the problem of introspection as already acknowledged by Wilhelm Wundt in the 19th century. It then discusses the prospects of research on long-term meditators from a contemporary perspective and with respect to the neurophenomenological research program already advocated by Francisco J. Varela. [ABSTRACT FROM AUTHOR]

The article addresses aspects of the connections between Wilhelm Wundt and Lithuania. It is introduced by briefly mentioning facts known from previous research about Lithuanians who studied at Wundt’s Institute of Experimental Psychology at Leipzig, and those who chose Wundt’s work as the object of their research. In the main part of the article, for the first time, excerpts from a manuscript with Lithuanian student’s impressions about Wundt’s psychology lectures he attended are published in Lithuanian and in original multilingual text. It was written by Vytautas Civinskis (Polish Witold Cywiński, 1887–1910), the student of agricultural sciences at Leipzig University, in his Diary in 1905. Although small in volume and written by a very young person, these recordings are interesting as an authentic testimony. According to the available data, this is the only surviving archival document of such kind written by a student from Lithuania. From the document, it is possible to deduce how the student evaluated Wundt as a lecturer, what were the content and form of his lectures, as well as the physical, social and intellectual environment at Leipzig, and what opportunities all that provided for students. The mentioned aspects are discussed in the comments of the archival materials. It is concluded that bringing to awareness the fact of existence of the student’s Diary entries related to Wundt’s lectures complements the Lithuanian psychology history quite significantly, and their content reveals Wundt’s attention to the philosophical basis of experimental psychology, psychophysiology, the details of several experiments he demonstrated.

Finding a scientific, third-person explanation of subjective experience or phenomenal content is commonly called the “hard problem” of consciousness. There has recently been a surge in neuropsychological research on meditation in general and long-term meditators in particular. These experimental subjects are allegedly capable of generating a stable state of consciousness over a prolonged period of time, which makes experimentation with them an interesting paradigm for consciousness research. This perspective article starts out with a historical reconstruction of the “hard problem,” tracing it back to Gottfried Wilhelm Leibniz and Emil du Bois-Reymond in the 18th and 19th century, respectively, and the problem of introspection as already acknowledged by Wilhelm Wundt in the 19th century. It then discusses the prospects of research on long-term meditators from a contemporary perspective and with respect to the neurophenomenological research program already advocated by Francisco J. Varela.

The article addresses aspects of the connections between Wilhelm Wundt and Lithuania. It is introduced by briefly mentioning facts known from previous research about Lithuanians who studied at Wundt’s Institute of Experimental Psychology at Leipzig, and those who chose Wundt’s work as the object of their research. In the main part of the article, for the first time, excerpts from a manuscript with Lithuanian student’s impressions about Wundt’s psychology lectures he attended are published in Lithuanian and in original multilingual text. It was written by Vytautas Civinskis (Polish Witold Cywiński, 1887–1910), the student of agricultural sciences at Leipzig University, in his Diary in 1905. Although small in volume and written by a very young person, these recordings are interesting as an authentic testimony. According to the available data, this is the only surviving archival document of such kind written by a student from Lithuania. From the document, it is possible to deduce how the student evaluated Wundt as a lecturer, what were the content and form of his lectures, as well as the physical, social and intellectual environment at Leipzig, and what opportunities all that provided for students. The mentioned aspects are discussed in the comments of the archival materials. It is concluded that bringing to awareness the fact of existence of the student’s Diary entries related to Wundt’s lectures complements the Lithuanian psychology history quite significantly, and their content reveals Wundt’s attention to the philosophical basis of experimental psychology, psychophysiology, the details of several experiments he demonstrated. [ABSTRACT FROM AUTHOR]

The beginning of the 20th century is well known as a time of formation of psychology as an independent scientific discipline. One of the students interested in it was Vytautas Civinskis (1887–1910), who attended Wilhelm Wundt’s Psychology lectures during his agriculture (Landwirtschaft) studies at Leipzig University, in 1904–1906, and led a Diary at that time. This article presents analysis of fragments of Civinskis’ Diary related to psychology. Several artefacts found in it, preliminarily interpreted as the diarist’s introspection data related to emotional phenomena, are being discussed. The analysis verified the initial assumption and helped to understand the essence of the diarist’s research design. It was also deduced that Civinskis proceeded with the introspection at least two years after Wundt’s Psychology lectures, trying to elaborate the method. It was found that some other researchers, e. g. Flügel (1925), Viliūnas, Pacevičius and Stončius (1997) applied similar methods much later. The Civinskis’ research on his own emotional states was amateurish but performed consistently and diligently. It can be considered as one of the earliest cases of empirical research in the history of Lithuanian psychology and adds to our still incomplete knowledge of the latter.

Whereas Emile Durkheim (1858-1917) has long been envisioned as a structuralist, quantitative, and positivist sociologist, some materials that Durkheim produced in the later stages of his career—namely, Moral Education (1961 [1902-1903]), The Evolution of Educational Thought (1977 [1904-1905]), The Elementary Forms of the Religious Life (1915 [1912]), and Pragmatism and Sociology (1983 [1913-1914]) attest to a very different conception of sociology—one with particular relevance to the study of human knowing, acting, and interchange. Although scarcely known in the social sciences, Emile Durkheim’s (1993 [1887]) “La Science Positive de la Morale en Allemagne” [“The Scientific Study of Morality in Germany”] is an exceptionally important statement for establishing the base of much of Durkheim’s subsequent social thought and for comprehending the field of sociology more generally. This includes the structuralist-pragmatist divide and the more distinctively humanist approach to the study of community life that Durkheim most visibly develops later (1961 [1902-1903]; 1977 [1904-1905]; 1915 [1912]; 1983 [1913-1914]) in his career.

The article discusses the autobiographical practices of Andrei Bely in the “Memories of a Strange Man” (1918–19) and other publications, later in one form or another included in “Notes of an Eccentric” (1922). It is shown that the works in question differ from “ordinary” autobiographical and memoir texts by the fact that their author deliberately ignores the details of everyday life and focuses on the reconstruction of his spiritual journeys, on tracing and analyzing the ecstatic moments of mystical illuminations that are constitutive for the process of the rise of his self-conscious “I”. At the same time, ego-documents serve as a means of objectifying of “states of consciousness”, repression of traumatic experiences by transferring them from existential plan into speech acts (illocutionary or perlocutionary) that facilitate self-identification, self-reflection and, ultimately, creative recreation of oneself.

This paper highlights the significance of sensory studies and psychophysical investigations of the relations between psychic and physical phenomena for our understanding of the development of the physics discipline, by examining aspects of research on sense perception, physiology, esthetics, and psychology in the work of Gustav Theodor Fechner, Hermann von Helmholtz, Wilhelm Wundt, and Ernst Mach between 1860 and 1871. It complements previous approaches oriented around research on vision, Fechner's psychophysics, or the founding of experimental psychology, by charting Mach's engagement with psychophysical experiments in particular. Examining Mach's study of the senses and esthetics, his changing attitudes toward the mechanical worldview and atomism, and his articulation of comparative understandings of sensual, geometrical, and physical spaces helps set Mach's emerging epistemological views in the context of his teaching and research. Mach complemented an analytic strategy focused on parallel psychic and physical dimensions of sensation, with a synthetic comparative approach – building analogies between the retina, the individual, and social life, and moving between abstract and sensual spaces. An examination of the broadly based critique that Mach articulated in his 1871 lecture on the conservation of work shows how his historical approach helped Mach cast what he now saw as a narrowly limiting emphasis on mechanics as a phase yet to be overcome. [ABSTRACT FROM AUTHOR]

Review of Ana Hedberg Olenina's Psychomotor Aesthetics: Movement and Affect in Modern Literature and Film (2020).

The meeting of the existential challenges, specific to every generation, and the positioning of precedent constructs, insufficient and limited in the transmission of information, is regarded as an important progress factor. In the second half of the XIX century, the existence and pragmatism of inclinations, trends and orientations in Philosophy, Metaphysics and Natural Science would have given a decisive contribution to the formation of the necessary conditions so that the intuitions and experimental research of Wilhelm Wundt conducted to remarkable progress in Psychology. The creation of the first laboratory of Experimental Psychology at the University of Lipsia, in 1879, highlighted the incontrovertible contribution of the introspection method, and, consequently, the history of Psychology registered the birth of Experimental Psychology as a Science. [ABSTRACT FROM AUTHOR]

Copyright of Studia Historiae Scientiarum is the property of Jagiellonian University Press and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder's express written permission. However, users may print, download, or email articles for individual use. This abstract may be abridged. No warranty is given about the accuracy of the copy. Users should refer to the original published version of the material for the full abstract. (Copyright applies to all Abstracts.)

In this article, I consider what I have long taken to be the two foundational principles of the Berlin School of Gestalt psychology, namely, that perceptual configurations are "distinguishable from" or "other than" the elements from which they are configured and that the identity of such "elements" is determined by their relation to other elements within perceptual configurations. Yet, while it seems clear that Max Wertheimer (1880–1943), Kurt Koffka (1886–1941), and Wolfgang Köhler (1887–1967) were all committed to the first principle, it is less clear that they were committed (or were all committed) to the second principle. This is perhaps not surprising because commitment to the second principle would seem to undermine the first principle. I note that Wilhelm Wundt (1832–1920) appears to have been one of few psychologists clearly committed to the second principle, which is perhaps why, despite appearances to the contrary, he does not seem to have been committed to the first principle. Finally, I discuss some questions raised by this analysis and relate it to recent developments in theoretical psychology and a perennial question in social psychology. [ABSTRACT FROM AUTHOR]

En el 2017 se cumplen ciento cincuenta años del nacimiento del psicólogo británico Edward Bradford Titchener, quien ha sido caracterizado como el principal representante de la psicología de Wundt en los Estados Unidos. Titchener estableció una corriente de amplia repercusión en la psicología norteamericana de comienzos del siglo XX, llamada estructuralismo, que influyó en la definición del perfil de la psicología hasta finales de la década de 1920, para luego caer en el olvido. También fue uno de los exponentes conspicuos de la metodología experimental, especialmente en la vertiente que adoptó la introspección. La producción intelectual de Titchener y su mentor alemán, Wilhelm Wundt, se han considerado como equivalentes, dejando para Titchener el simple rol de un difusor fiel de las ideas wundtianas en Norteamérica. Pero un examen detenido permite descubrir algunos aspectos disonantes con esta perspectiva. El presente artículo incluye un análisis sucinto, hasta donde ello sea posible, de la psicología de Wundt, exponiendo a continuación la de Titchener, con el propósito de buscar sus convergencias y divergencias. Su objetivo básico es una reevaluación de la psicología de Titchener y el lugar que le corresponde en la historia de la psicología. El estudio se apoya en una revisión de fuentes primarias y secundarias y en una discusión crítica de los principios centrales de su teoría, los aspectos que aún pueden considerarse válidos, y sus relaciones con Wundt.

Whereas Emile Durkheim (1858-1917) has long been envisioned as a structuralist, quantitative, and positivist sociologist, some materials that Durkheim produced in the later stages of his career--namely, Moral Education (1961 [1902-1903]), The Evolution of Educational Thought (1977 [1904-1905]), The Elementary Forms of the Religious Life (1915 [1912]), and Pragmatism and Sociology (1983 [1913-1914]) attest to a very different conception of sociology--one with particular relevance to the study of human knowing, acting, and interchange. Although scarcely known in the social sciences, Emile Durkheim's (1993 [1887]) "La Science Positive de la Morale en Allemagne" ["The Scientific Study of Morality in Germany"] is an exceptionally important statement for establishing the base of much of Durkheim's subsequent social thought and for comprehending the field of sociology more generally. This includes the structuralist-pragmatist divide and the more distinctively humanist approach to the study of community life that Durkheim most visibly develops later (1961 [1902-1903]; 1977 [1904-1905]; 1915 [1912]; 1983 [1913-1914]) in his career. [ABSTRACT FROM AUTHOR]

This publication continues a series of lectures by Igor Borisovich Grinshpun about the history of psychotherapy. This part is devoted to the influence of XIX cen- tury psychology and philosophy to the psychotherapy and describes a wide range of personalities of that time. It traces the development of the natural science line from Wundt’s up to the American behaviorism. We consider some of the ideas of F. Brentano, and their development in the phenomenology of Edmund Husserl and Martin Heidegger existentialism. Indirect and direct influence of this philosophical approaches to different areas of psychotherapy is analyzed. The founded by Dil- they humanitarian direction in psychology are considered , which became a base for humanistic and existential psychotherapy. The meaning of the hermeneutics of for psychotherapy is discussed. The analysis of the A. Pushkin writings’ fragments in terms of hermeneutics is done. It addresses the issue of diagnosis in psychiatry and psychotherapy. The influence of F. Galton ideas and inventions to psychology and psychotherapy is described. There is shown the connection between the pseudosci- ence phrenology and the doctrine of the localization of mental functions, which is important for the development of psychiatry and clinical psychology.

In the wake of the critical reorientation in the historiography of psychology, a number of scholars challenged the one‐sided structuralist and positivist interpretation of Wilhelm Wundt's work. This paper aims at contributing to these recent efforts, by providing an analysis of the way in which Wundt's apperceptionism conditioned his account of the relation between thought and speech, and by extrapolation, of disorganized thought and speech. While Wundt's pivotal role in the development of the psychology of language is relatively well‐known, discussions on this part of his theorizing tend to focus exclusively on his gestural or motor account of language. This obliterates the complex theoretical background of Wundt's theory of language and speech, as well as its systematic place within his psychological system. Highlighting this neglected dimension of Wundt's theorizing, however, could open up a new horizon of pressing research questions in the historiography of psychology. [ABSTRACT FROM AUTHOR]

Urged on by his father to become a physician instead of a painter. William James pursued 3 evasion stratagems. First, to avoid becoming a practitioner, he declared that he wanted to specialize in physiology. Based upon this premise, he left for Germany in the spring of 1867. The second step was giving up general physiology and announcing that he would specialize in the nervous system and psychology. Based upon this premise, he declared that he would go to Heidelberg and study with Helmholtz and Wundt. However, he then deferred going there. When, at last, he was urged by an influential friend of his father's to accompany him to Heidelberg, he employed his default stratagem: He simply fled. He returned home after 3 terms in Europe without enrolling at a single university. There is no evidence that he had learned anything there about psychology or experimental psychology, except, possibly, by reading books. James's "Heidelberg fiasco" was the apogee of his evasion of his father's directive. A dense fog of misinformation surrounds his stay in Heidelberg to this day. By analyzing circumstances and context, this article examines the fiasco and places it in the pattern of his behavior during his stay in Europe. Nevertheless, experiencing this fiasco potentially shaped James's ambivalent attitude toward experimental psychology on a longterm basis. [ABSTRACT FROM AUTHOR]

The aim of my paper is to show how the two concepts of psychology and anthropology are linked in the philosophical reflection of some german authors between the end of 19th and the beginning of the 20th century: I discuss in particular the theories of W. Dilthey, W. Wundt, T. Lipps, W. Windelband and H. Cohen. I find a line of demarcation that divides their theoretical positions and concerns the role that psychology should play in relationship to the investigation on the human nature. In front of statements for which psychology (descriptive, genetic or phenomenological) represents the basis for an anthropological proposal there are philosophical assumptions according to which such an idea has to be comprehended as a form of anthropologism or psychologism. Instead of studying facts and connections of facts a well founded anthropological research should be transcendental and start from the Kantian question about the conditions of the possibility of the human nature.

Instruments have become a central feature of psychological science. Their introduction into a research paradigm is typically framed in terms of their practical utility in offering calibration and precision in the presentation, representation, and recording of phenomena. However, a review of early experimental psychology reveals that instruments have an additional role in terms of the accumulation of domain-specific status, or prestige. The emergence and use of prestige technologies reflects a general feature of social organization wherein group members must compete for the attention of a community. An examination of the introduction of the chronoscope demonstrates that while there was an awareness of its functional limitations, these limits were often not prominent features of later paradigmatic discourse. In contrast to early adopters, later researchers appear to have demonstrated a reduced concern for these limitations suggesting that these instruments were being used as much for their prestige function as their practical utility. [ABSTRACT FROM AUTHOR]

O trabalho apresenta o conceito de consciência de Wilhelm Wundt, formulado na fase madura de sua obra e sustentado por uma definição de Psicologia como ciência da experiência imediata, cujo acesso, para fins científicos, só é possível de forma indireta, mediante o recurso ao método experimental e à observação. A consciência, concebida como um fluxo de processos cuja ocorrência é uma delimitação da totalidade mental, é o objeto por excelência desta psicologia e é estudada em seus aspectos representacional, afetivo e volitivo. O estudo apresenta ainda a consideração dos elementos constituintes da consciência, suas formas compostas e as leis organizadoras de tais associações, concluindo com a discussão acerca da relevância da formulação psicológica wundtiana como exemplo de uma tentativa de estabelecimento da autonomia e coerência da Psicologia.

In his inaugural lecture delivered at the University of Dorpat in 1886, the German psychiatrist Emil Kraepelin presented one of the most concise accounts of the state of psychiatric research in the late nineteenth century. In his lecture, Kraepelin criticized the patho-anatomic research of contemporary neuropsychiatrists and argued that psychiatric research needed to be augmented by a new emphasis on experimental psychology. This article explores the historical contexts that informed Kraepelin's research agenda in experimental psychology. It argues that Kraepelin's early experimental research in Dorpat served as a catalyst for his later clinical research in Heidelberg in the sense that it evoked recognition of the importance of disease course and prompted him to expand the breadth of available information about patients beyond what laboratory research could provide. Kraepelin's experimental research can therefore neither be dismissed entirely, nor posited as the wellspring of his nosology, but needs instead to be viewed as a crucial tool of accurate diagnostic practice. [ABSTRACT FROM AUTHOR]

It is well known that choreographer and dance theorist Rudolf von Laban attended several Zurich Dada evenings with his students, several of whom—including Sophie Taeuber and Suzanne Perrottet—danced on Dada stages, often alongside the recitation of Hugo Ball'sLautgedichte(sound poems). Yet scholarly conceptions of Laban's choreographic work and Zurich Dada performance have remained seemingly irreconcilable. Charting the interanimation of bodily movement and oral declamation, this article shows how the interplay of dance, sound, and word was central to the work of both groups. Connecting them, I argue, was the dissemination of Wilhelm Wundt's theories of nervous transformation, which have been linked to Ball's sound poems and which Perrottet, after studying under Émile Jacques-Dalcroze, shared with Laban and others at his school in Monte Verità. Attention to the widerLebensreform(life reform) context of specific performance techniques also necessitates, as the article aims to show, a reevaluation of the historical avant-garde project as one aimed at training perceptual faculties. While avant-garde historiography has overwhelmingly centered artistic strategies such as photomontage and the extension of its shock-effects into the revolutionary potential of film, an acute consideration of dance sheds light on the ways that such tactics were aimed not only unidirectionally at the spectator but also back at the artists themselves. [ABSTRACT FROM AUTHOR]