Emotions are mental states brought on by neurophysiological changes, variously associated with thoughts, feelings, behavioral responses, and a degree of pleasure or displeasure. There is no scientific consensus on a definition. Emotions are often intertwined with mood, temperament, personality, disposition, or creativity.
The mind is that which thinks, imagines, remembers, wills, and senses, or is the set of faculties responsible for such phenomena. The mind is also associated with experiencing perception, pleasure and pain, belief, desire, intention, and emotion. The mind can include conscious and non-conscious states as well as sensory and non-sensory experiences.
David Hartley was an English philosopher and founder of the Associationist school of psychology.
Nicolas Malebranche was a French Oratorian Catholic priest and rationalist philosopher. In his works, he sought to synthesize the thought of St. Augustine and Descartes, in order to demonstrate the active role of God in every aspect of the world. Malebranche is best known for his doctrines of vision in God, occasionalism and ontologism.
George Henry Lewes was an English philosopher and critic of literature and theatre. He was also an amateur physiologist. American feminist Margaret Fuller called Lewes a "witty, French, flippant sort of man". He became part of the mid-Victorian ferment of ideas which encouraged discussion of Darwinism, positivism, and religious skepticism. However, he is perhaps best known today for having openly lived with Mary Ann Evans, who wrote under the pen name George Eliot, as soulmates whose lives and writings were enriched by their relationship, though they never married each other.
Associationism is the idea that mental processes operate by the association of one mental state with its successor states. It holds that all mental processes are made up of discrete psychological elements and their combinations, which are believed to be made up of sensations or simple feelings. In philosophy, this idea is viewed as the outcome of empiricism and sensationism. The concept encompasses a psychological theory as well as comprehensive philosophical foundation and scientific methodology.
Subjective idealism, or empirical idealism or immaterialism, is a form of philosophical monism that holds that only minds and mental contents exist. It entails and is generally identified or associated with immaterialism, the doctrine that material things do not exist. Subjective idealism rejects dualism, neutral monism, and materialism; it is the contrary of eliminative materialism, the doctrine that all or some classes of mental phenomena do not exist, but are sheer illusions.
Association of ideas, or mental association, is a process by which representations arise in consciousness, and also for a principle put forward by an important historical school of thinkers to account generally for the succession of mental phenomena. The term is now used mostly in the history of philosophy and of psychology. One idea was thought to follow another in consciousness if it were associated by some principle. The three commonly asserted principles of association were similarity, contiguity, and contrast, numerous others had been added by the nineteenth century. By the end of the nineteenth century physiological psychology was so altering the approach to this subject that much of the older associationist theory was rejected.
A Treatise of Human Nature: Being an Attempt to Introduce the Experimental Method of Reasoning into Moral Subjects (1739–40) is a book by Scottish philosopher David Hume, considered by many to be Hume's most important work and one of the most influential works in the history of philosophy. The Treatise is a classic statement of philosophical empiricism, scepticism, and naturalism. In the introduction Hume presents the idea of placing all science and philosophy on a novel foundation: namely, an empirical investigation into human nature. Impressed by Isaac Newton's achievements in the physical sciences, Hume sought to introduce the same experimental method of reasoning into the study of human psychology, with the aim of discovering the "extent and force of human understanding". Against the philosophical rationalists, Hume argues that the passions, rather than reason, cause human behaviour. He introduces the famous problem of induction, arguing that inductive reasoning and our beliefs regarding cause and effect cannot be justified by reason; instead, our faith in induction and causation is caused by mental habit and custom. Hume defends a sentimentalist account of morality, arguing that ethics is based on sentiment and the passions rather than reason, and famously declaring that "reason is, and ought only to be the slave to the passions". Hume also offers a sceptical theory of personal identity and a compatibilist account of free will.
The gate control theory of pain asserts that non-painful input closes the nerve "gates" to painful input, which prevents pain sensation from traveling to the central nervous system.
From the ancient Egyptian mummifications to 18th-century scientific research on "globules" and neurons, there is evidence of neuroscience practice throughout the early periods of history. The early civilizations lacked adequate means to obtain knowledge about the human brain. Their assumptions about the inner workings of the mind, therefore, were not accurate. Early views on the function of the brain regarded it to be a form of "cranial stuffing" of sorts. In ancient Egypt, from the late Middle Kingdom onwards, in preparation for mummification, the brain was regularly removed, for it was the heart that was assumed to be the seat of intelligence. According to Herodotus, during the first step of mummification: "The most perfect practice is to extract as much of the brain as possible with an iron hook, and what the hook cannot reach is mixed with drugs." Over the next five thousand years, this view came to be reversed; the brain is now known to be the seat of intelligence, although colloquial variations of the former remain as in "memorizing something by heart".
Philosophy of mind is a branch of philosophy that deals with the nature of the mind and its relation to the body and the external world.
Lectures on History and General Policy (1788) is the published version of a set of lectures on history and government given by the 18th-century British polymath Joseph Priestley to the students of Warrington Academy.
Structuralism in psychology is a theory of consciousness developed by Edward Bradford Titchener. This theory was challenged in the 20th century.
Irreducible Mind: Toward a Psychology for the 21st Century is a 2007 psychological book by Edward Francis Kelly, Emily Williams Kelly, Adam Crabtree, Alan Gauld, Michael Grosso, and Bruce Greyson. It attempts to bridge contemporary cognitive psychology and mainstream neuroscience with "rogue phenomena", which the authors argue exist in near-death experiences, psychophysiological influence, automatism, memory, genius, and mystical states.
As long as humans have experienced pain, they have given explanations for its existence and sought soothing agents to dull or cease painful sensations. Archaeologists have uncovered clay tablets dating back as far as 5,000 BC which reference the cultivation and use of the opium poppy to bring joy and cease pain. The Greek writer Homer's The Odyssey, written in 800 BC, features the character of Telemachus using opium to soothe his pain and forget his worries. While some cultures researched analgesics and allowed or encouraged their use, others perceived pain to be a necessary, integral sensation. Physicians of the 19th century used pain as a diagnostic tool, theorizing that a greater amount of personally perceived pain was correlated to a greater internal vitality, and as a treatment in and of itself, inflicting pain on their patients to rid the patient of evil and unbalanced humors.
The James–Lange theory is a hypothesis on the origin and nature of emotions and is one of the earliest theories of emotion within modern psychology. It was developed by philosopher John Dewey and named for two 19th-century scholars, William James and Carl Lange. The basic premise of the theory is that physiological arousal instigates the experience of emotion. Previously people considered emotions as reactions to some significant events or their features, i.e. events come first, and then there is an emotional response. James-Lange theory proposed that the state of the body can induce emotions or emotional dispositions. In other words, this theory suggests that when we feel teary, it generates a disposition for sad emotions; when our heartbeat is out of normality, it makes us feel anxiety. Instead of feeling an emotion and subsequent physiological (bodily) response, the theory proposes that the physiological change is primary, and emotion is then experienced when the brain reacts to the information received via the body's nervous system. It proposes that each specific category of emotion is attached to a unique and different pattern of physiological arousal and emotional behaviour in reaction due to an exciting stimulus.
The search for a hypothetical soul and its location have been a subject of much speculation throughout history. In early medicine and anatomy, the location of the soul was hypothesized to be located within the body. Aristotle and Plato understood the soul as a corporeal form but closely related to the physical world. The Hippocratic Corpus chronicles the evolution of thought that the soul is located within the body and is manifested in diseased conditions. Later, Galen explicitly used Plato's description of the corporeal soul to physical locations in the body. The logical (λογιστικός) in the brain, the spirited (θυμοειδές) in the heart, and the appetitive (ἐπιθυμητικόν) in the liver. Da Vinci had a similar approach to Galen, locating the soul, or senso comune, as well as the imprensiva (intellect) and memoria (memory) in different ventricles of the brain. Today neuroscientists and other fields of science that deal with the body and the mind, such as psychology, bridge the gap between what is physical and what is corporeal.
According to the Cardiocentric Hypothesis, the heart has a profound influence on human emotions, cognition, and awareness. This notion may be traced back to ancient civilizations such as Egypt and Greece, where the heart was regarded not only as a physical organ but also as a repository of emotions and wisdom. Aristotle, a well-known person in this field, contributed to the notion by thinking the heart to be the centre of both emotions and intellect. Aristotle was one of the Greek philosophers who accepted the Cardiocentric hypothesis. He believed that the heart was the center of the psycho-physiological system and that it was responsible for controlling sensation, thought, and body movement. He also observed that the heart was the origin of the veins in the body and that the existence of pneuma in the heart was to function as a messenger, traveling through blood vessels to produce sensation. This point of view remained throughout history, spanning the Middle Ages and Renaissance, influencing medical and intellectual debate.
The Senses and the Intellect is a book by Alexander Bain that was first published in 1855 and published by John William Parker in London. In this treatise, Bain described two principal divisions of the mind, the senses and the intellect. The discussion on the other two aspects of the mind, the emotions and the will, was published by Bain four years later, in 1859, under the title The Emotions and the Will.
