138. I am using this word in the general sense of any mental experience as in the common phrase, “the association of ideas,” and not in the restricted sense of Titchener as the equivalent of a perception.
138. I am using this word in the general sense of any mental experience as in the common phrase, “the association of ideas,” and not in the restricted sense of Titchener as the equivalent of a perception.
139. I use this word “complex” in the general sense in which it is commonly used and not with the specific meaning given to it by the Zurich school, which limits it to a system of ideas to which a strong affective tone is attached and which, because of its personally distressing character, is repressed into the subconscious.
139. I use this word “complex” in the general sense in which it is commonly used and not with the specific meaning given to it by the Zurich school, which limits it to a system of ideas to which a strong affective tone is attached and which, because of its personally distressing character, is repressed into the subconscious.
140. Which may be psychical, although not psychological.
140. Which may be psychical, although not psychological.
141. Sisters of Napoleon, by M. Joseph Turquan.
141. Sisters of Napoleon, by M. Joseph Turquan.
142. McDougall (Social Psychology) regards jealousy as a complex emotional state in which anger, tender emotion, and other innate dispositions are factors.
142. McDougall (Social Psychology) regards jealousy as a complex emotional state in which anger, tender emotion, and other innate dispositions are factors.
143. Not included in this volume.
143. Not included in this volume.
144.Aboulie et idées fixes, Revue philosophique, 1891, i., p. 279. Mental State of Hystericals, p. 408.
144.Aboulie et idées fixes, Revue philosophique, 1891, i., p. 279. Mental State of Hystericals, p. 408.
145. P. 33.
145. P. 33.
146. The switching process is an interesting problem in itself. (Cf. Max Levy-Suhl: Ueber Einstellungsvorgänge in normalen und anormalen Seelenzuständen. Zeitschrift für Psychotherapie und Medizinishe Psychologie, Bd. 11, Hft. 3, 1910.) An example is the well-known psychological diagram which may be perceived at one moment as a flight of steps and at another as an overhanging wall, according as which perception of the same line is switched in.
146. The switching process is an interesting problem in itself. (Cf. Max Levy-Suhl: Ueber Einstellungsvorgänge in normalen und anormalen Seelenzuständen. Zeitschrift für Psychotherapie und Medizinishe Psychologie, Bd. 11, Hft. 3, 1910.) An example is the well-known psychological diagram which may be perceived at one moment as a flight of steps and at another as an overhanging wall, according as which perception of the same line is switched in.
147. Lectures not included in this volume.
147. Lectures not included in this volume.
148. In the case of Miss B., for example, Sally had absolute amnesia for certain systems of subject-complexes (Latin, French, etc.) possessed by the other personalities.
148. In the case of Miss B., for example, Sally had absolute amnesia for certain systems of subject-complexes (Latin, French, etc.) possessed by the other personalities.
149. William Sharp, A Memoir, by Elizabeth A. Sharp.
149. William Sharp, A Memoir, by Elizabeth A. Sharp.
150. My Life as a Dissociated Personality,Journal of Abnormal Psychology, October-November, 1908, December-January, 1909.
150. My Life as a Dissociated Personality,Journal of Abnormal Psychology, October-November, 1908, December-January, 1909.
151. The Dissociation, Chapter XXIII.
151. The Dissociation, Chapter XXIII.
152. Provided, of course, this new knowledge is justified and not contradicted by the facts and principles of life. In other words, it must be believed, at least, to be the truth.
152. Provided, of course, this new knowledge is justified and not contradicted by the facts and principles of life. In other words, it must be believed, at least, to be the truth.
153. While these pages were in press, Lord Haldane in his Montreal address (before the American Bar Association), which has attracted wide attention, developed the psychological principle of “Sittlichkeit,” as applied to communities, the nation and groups of nations. By “Sittlichkeit” is meant the social habit of mind and action underlying social customs, the instinctive sense of social obligation which is the foundation of society. This plainly includes what is often called the social conscience and actions impelled thereby. In further definition of this principle Lord Haldane quotes Fichte as stating “Sittlichkeit” to mean “those principles of conduct which regulate people in their relations to each other, and have become matter of habit and second nature at the stage of culture reached, and of which, therefore, we are not explicitly conscious.” The point was made that the citizen is governed “only to a small extent by law and legality on the one hand, and by the dictates of the individual conscience on the other.” It is the more extensive system of “Sittlichkeit” which plays the predominant rôle. Out of this system there develops a unity of thought and “a common ideal” which can be made to penetrate the soul of a people and to take complete possession of it. Likewise there develops “a general will with which the will of the good citizen is in accord.” This will of the community (inspired by the common ideal) is common to the individuals composing it. Lord Haldane goes on to make the point that what is now true within a single nation may in time come to be true between nations or a group of nations. Thus an international habit of looking to common ideals may grow up sufficiently strong to develop a general will, and to make the binding power of those ideas a reliable sanction for their obligations to each other. With this thesis, ably presented and fortified though it be, we are not here concerned. The point I wish to make is that this conception of “Sittlichkeit” which Lord Haldane in his remarkable address, destined I believe to become historic, so ably develops and applies to the solution of a world-problem is in psychological terms identical with that of complexes of ideas and affects organized in the unconscious.
153. While these pages were in press, Lord Haldane in his Montreal address (before the American Bar Association), which has attracted wide attention, developed the psychological principle of “Sittlichkeit,” as applied to communities, the nation and groups of nations. By “Sittlichkeit” is meant the social habit of mind and action underlying social customs, the instinctive sense of social obligation which is the foundation of society. This plainly includes what is often called the social conscience and actions impelled thereby. In further definition of this principle Lord Haldane quotes Fichte as stating “Sittlichkeit” to mean “those principles of conduct which regulate people in their relations to each other, and have become matter of habit and second nature at the stage of culture reached, and of which, therefore, we are not explicitly conscious.” The point was made that the citizen is governed “only to a small extent by law and legality on the one hand, and by the dictates of the individual conscience on the other.” It is the more extensive system of “Sittlichkeit” which plays the predominant rôle. Out of this system there develops a unity of thought and “a common ideal” which can be made to penetrate the soul of a people and to take complete possession of it. Likewise there develops “a general will with which the will of the good citizen is in accord.” This will of the community (inspired by the common ideal) is common to the individuals composing it. Lord Haldane goes on to make the point that what is now true within a single nation may in time come to be true between nations or a group of nations. Thus an international habit of looking to common ideals may grow up sufficiently strong to develop a general will, and to make the binding power of those ideas a reliable sanction for their obligations to each other. With this thesis, ably presented and fortified though it be, we are not here concerned. The point I wish to make is that this conception of “Sittlichkeit” which Lord Haldane in his remarkable address, destined I believe to become historic, so ably develops and applies to the solution of a world-problem is in psychological terms identical with that of complexes of ideas and affects organized in the unconscious.
154. Professor G. S. Fullerton, in the course of an essay, “Is the Mind in the Body?” interestingly refers to this fact and points out that common sense directs the common man in repudiating ancient doctrines, and that it is “part of his share in the heritage of the race.” “The common sense which guides men is the resultant attitude due to many influences, some of them dating very far back indeed.”The Popular Science Monthly, May, 1907.
154. Professor G. S. Fullerton, in the course of an essay, “Is the Mind in the Body?” interestingly refers to this fact and points out that common sense directs the common man in repudiating ancient doctrines, and that it is “part of his share in the heritage of the race.” “The common sense which guides men is the resultant attitude due to many influences, some of them dating very far back indeed.”The Popular Science Monthly, May, 1907.