تصنيف الظواهر النفسية

تصنيف الظواهر النفسية

Classification of psychological phenomena

Every person has a psychological life of his own. You cannot describe this life accurately and accurately unless you classify its phenomena because it has limitless and endless colors

1 - Historical overview

If philosophers have tried since ancient times to classify psychological phenomena. They did not seek this classification except out of a desire to complete the human soul with theoretical wisdom and practical wisdom, so their classification was purely philosophical.

1 - Plato’s classification: Some ancients claimed that the soul has two souls, a sensitive soul and a rational soul. Parmenides, Heraclitus, and Plato, at the beginning of his life, were among those who held this opinion. But (Plato) disagreed with the ancients after that in the book (The Path) by saying: The soul is three souls: a rational soul, an angry soul, and a lustful soul. The rational soul loves wisdom, is friendly to knowledge, and is the one that manages the body and its decay. The angry soul is the source of courage and honorable anger. Its headquarters are in the heart, and it is the collection of generous affections that tend towards glory, and the lustful soul is the source of desires, from the love of money and earning, to everything else.

Animal desires (1).

Plato likened these forces to a charioteer leading two horses, one of which was willingly and generously reined.

The other is unruly, arn. The driver is the rational soul, the true horse is the heart, i.e. the angry soul, and the stubborn horse is the lustful soul (1). Each of these forces fits one social class. Rationalism suits rulers, and anger suits warriors. Sensuality suits peasants and workers. The ranks of these powers are like the ranks of the social classes, with rationality above anger. Anger is above sensuality, and all of it is linked to justice (2) from

Criticism of Plato's classification: - Plato's classification is not a scientific classification, but rather a moral classification that examines human powers in terms of their ranks and value, not in terms of their reality. Psychology does not investigate this normative aspect, as I saw previously, because...

Aristotle’s classification: - Aristotle said: The essence of the soul does not differ from the essence of the body, and therefore the forces of the soul were identical to the forces of life. Living things feed, sense, move, and reason, and the soul (1) is nutritious, (2) is sensitive, (3) is moving, and (4) is rational. These four sections are the sections of the complete soul. The plant has the nourishing power, the animal has the sensitive and moving power, and the human being alone has the speaking power

Criticism of Aristotle's classification: - Aristotle's classification is the classification chosen by medieval philosophers in its general outlines, and they did not differ from him in anything like the imitators, and since the author of this classification was a naturalist, his classification was of a positivist tendency, except that the matter is contrary to what he believed in the rational soul (the mind). (Which He made it the principle of life and thought together, because if you made the principle of life and the principle of thought one, the subject of psychology would be mixed with the subject of physiology (3).

- Descartes’ classification: - The separation of the principle of life from the principle of thought goes back to (Descartes). This philosopher claimed that the life of bodies could be explained by the movement of (animal spirits) (ES prits animaux). He called the soul (Mens (La) Anima), which is the essence of the reality of thinking (1), and the meaning of thinking is the sum of the internal actions that the soul feels. And look at it directly. I saw how Descartes believed that the soul does not cease thinking unless its existence disappears (p. 140), and what this means in modern psychology is the denial of the unconscious. According to him, the soul is divided into two powers: (1) the mind, which is the sum of intellectual faculties. (2) Will, which is the sum of active phenomena. Sensory perception and imagination are intellectual matters. Desire, aversion, belief, denial, and doubt are voluntary matters (2) and understanding.

Criticism of Descartes's classification: Descartes omitted from the faculties of the soul the sensitive faculty, which is the sum of emotional phenomena of emotions and irritations. The reason for this is that when he defined the soul as thought, and psychological life as feeling, he was forced to pay attention to the poetic psychological life and clear thought, so it did not occur to him to talk about hidden life and ambiguous thought. If he had neglected the sensitive faculty, this was because it was a type of ambiguous thought. , which comes from grandfather, affects the soul, and creates turmoil in it. In the Book of Passions, Descartes tried to explain emotions and passions by what happens in the body, that is, by animal spirits, but he did not reach a conclusion.

Acceptable. We will return to this research elsewhere in this book.

4 - Return to sensitive power: - Sensitive power did not regain its position except in the century

The eighteenth century, this era did not work on the deification of reason, until it (Rousseau) tended to sanctify feeling, emotion, dreams, and the endosperm, and to pay attention to everything beyond feeling, including buried psychological dreams. This tendency toward emotional life has increased with the influence of creative (romantic) literature, and it continues to progress to this day.