- All psychology has so far got stuck in moral prejudices and fears; it has not dared to descend into the depths … the psychologist who thus “makes a sacrifice” [to explore such depths] … will at least be entitled to demand in return that psychology shall be recognized as the queen of the sciences, for whose service and preparation the other sciences exist. – Friedrich Nietzsche
How can psychologists prevent problems like depression or substance abuse or schizophrenia in young people who are genetically vulnerable or who live in worlds that nurture these problems? How can psychologists prevent murderous schoolyard violence in children who have access to weapons, poor parental supervision, and a mean streak? An article on Positive Psychology that I’d read recently had said that:
Prevention researchers have discovered that there are human strengths
that act as buffers against mental illness: courage, future mindedness, optimism,
interpersonal skill, faith, work ethic, hope, honesty, perseverance, and the
capacity for flow and insight, to name several. Much of the task of prevention
in this new century will be to create a science of human strength whose mission
will be to understand and learn how to foster these virtues in young people. So
in order to make normal people stronger and more productive and for making high
human potential actual, Martin Seligman, the 1999-2000 president of the
American Psychological Association (APA), had suggested the science of Positive
Psychology, a science of human strengths and resilience – the study
of the conditions and processes that contribute to the flourishing or optimal
functioning of people, groups, and institutions.
National
Geographic’s The KnowledgeBook says,
“Psychology’s path to
becoming a modern science reached a milestone with the use of scientific
methods such as laboratory experimentation. Instead of relying on subjective
reports of individuals’ thoughts feelings and experiences, or some observation
of their behavior, 19th century researchers carried out experiments
in an attempt to obtain universally valid data. As a result, psychology
gradually became a branch of the natural sciences.”
Psychology had become a natural science with
the publication of Fechner’s Elements of
Psychophysics in 1860. In his 1901 book The
Riddle of the Universe, Ernst Haeckel, one of the greatest biologists of
the 19th century, tells us how Wilhelm Wundt, who had done so much
to make psychology a physical science, eventually, converted it into a
spiritualistic philosophy:
“In Germany, Wilhelm Wundt of Leipzig is considered to be the ablest
living psychologist; he has the inestimable advantage over most other
philosophers of a thorough zoological, anatomical, and physiological education.
Formerly assistant and pupil of Helmholtz, Wundt had early accustomed himself
to follow the application of the laws of physics and chemistry through the
whole field of physiology, and, consequently, in the sense of Johannes Muller,
in psychology, as a sub-section of the latter. Starting from this point of
view, Wundt published his valuable "Lectures on human and animal
psychology” in 1863. He proved, as he himself tells us in the preface, that the
theatre of the most important psychic processes is in the “unconscious
soul," and he affords us "a view of the mechanism which, in the
unconscious background of the soul, manipulates the impressions which arise
from the external stimuli." What seems to me, however, of special
importance and value in Wundt's work is that he “extends the law of the
persistence of force for the first time to the psychic world, and makes use of
a series of facts of electro-physiology by way of demonstration.
“Thirty years afterwards (1892) Wundt published a second, much abridged,
and entirely modified edition of his work. The important principles of the
first edition are entirely abandoned in the second, and the monistic is
exchanged for a purely dualistic standpoint. Wundt himself says in the preface
to the second edition that he has emancipated himself from the fundamental
errors of the first, and that he “learned many years ago to consider the work a
sin of his youth"; it "weighed on him as a kind of crime, from which he
longed to free himself as soon as possible." In fact, the most important
systems of psychology are completely opposed to each other in the two editions
of Wundt's famous Observation. In the first edition he is purely monistic and
materialistic, in the second edition purely dualistic and spiritualistic. In
the one psychology is treated as a physical science, on the same laws as the
whole of physiology, of which it is only a part; thirty years afterwards he
finds psychology to be a spiritual science, with principles and objects
entirely different from those of physical science. This conversion is most
clearly expressed in his principle of psycho-physical parallelism, according to
which “every psychic event has a corresponding physical change"; but the
two are completely independent, and are not in any natural causal connection.
This complete dualism of body and soul, of nature and mind, naturally gave the
liveliest satisfaction to the prevailing school-philosophy, and was acclaimed
by it as an important advance, especially seeing that it came from a
distinguished scientist who had previously adhered to the opposite system of
monism. As I myself continue, after more than forty years' study, in this
"narrow " position, and have not been able to free myself from it in
spite of all my efforts, I must naturally consider the "youthful sin"
of the young physiologist Wundt to be a correct knowledge of nature, and
energetically defend it against the antagonistic view of the old philosopher
Wundt.
“… Every single object in the world which comes within the sphere of our
cognizance, all individual forms of existence, are but special transitory
forms—accidents or mode—of substance. These modes are material things when we
regard them under the attribute of extension (or "occupation of space "),
but forces or ideas when we consider them under the attribute of thought (or
"energy"). To this profound thought of Spinoza our purified monism
returns after a lapse of two hundred years; for us, too, matter (space-filling
substance) and energy (moving force) are but two inseparable attributes of the
one underlying substance.”
After Wundt set up his laboratory to conduct experiments in
psychophysics, – sensory psychology –
Ernst Wilhelm von Brücke had proposed the concept of "psychodynamics" in his
1874 book Lectures on Physiology.
In it, Brucke had set
forth the then-radical view that the living organism is a dynamic energy-system to which the Energy Laws – Laws of Thermodynamics – apply. Sigmund
Freud, one of Brücke’s medical students, adopted this new "dynamic"
physiology, giving us his psychodynamic theory of ego and the drives.
After the 1950s however, psychodynamics
took a back seat. And clinical psychologists started relying on subjective
reports of individuals’ thoughts feelings and experiences, bringing
the Cartesian duality of the “mind” back into psychology, which they began
defining as “the study of the mind and behavior”. But, the ancient Greek word “psychology”
means the “study of the psyche”, and “psyche” means the soul—the immaterial essence, animating principle or the actuating
cause of an individual life.
Fortunately for us, physiologists have
now, finally, begun studying the human organism as an energy-system, and
today we know that the DNA software –
the hereditary information in our genes – is the actuating cause of an
individual life. So, it has now become possible
for scientists and physiologists to develop the natural science of psychology, –
Positive Psychology or the Science of Happiness – by showing how the DNA
software, our psyche, causes behavior.
My earlier blogs contain a few paper abstracts on
this topic, and you can also get an idea of how we can develop the ancient
Indian Psychology into a natural science of psychology from this NCHRD-2015 presentation: Bhagavad Gita for Excellence in HRD. I sincerely hope that more and more scientists come forward to make psychology into the queen of sciences that it truly is.