Essay In James Psychical Research William Works
Carlos S. Alvarado, PhD, Visiting Scholar, Rhine Research Center
In 1890 Scribner’s Magazine, published an article in the March issue entitled “The Hidden Self” in which the author commented on the importance of the “unclassified residuum” in science. As he wrote:
“No part of the unclassed residuum has usually been treated with a more contemptuous scientific disregard than the mass of phenomena generally called mystical. Physiology will have nothing to do with them. Orthodox psychology turns its back upon them. Medicine sweeps them out; or, at most, when in an anecdotal vein, records a few of them as ‘effects of the imagination,’ a phrase of mere dismissal whose meaning, in this connection, it is impossible to make precise. All the while, however, the phenomena are there, lying broadcast over the surface of history. No matter where you open its pages, you find things recorded under the name of divinations, inspirations, demoniacal possessions, apparitions, trances, ecstasies, miraculous healings and productions of disease, and occult powers possessed by peculiar individuals over persons and things in their neighborhood.”
The article was authored by American philosopher and psychologist William James (1842-1910), who was interested in and contributed to psychical research. Previous discussions of this include articles such as my and S. Krippner’s “Nineteenth Century Pioneers in the Study of Dissociation: William James and Psychical Research” (Journal of Consciousness, 2010), dissertations such as K.D. Knapp’s To the Summerland: William James, Psychical Research and Modernity (Boston College, 2003), and parts of important books about James, among them Eugene Taylor’s William James on Consciousness Beyond the Margin (1996) and Francesca Bordogna’s William James at the Boundaries: Philosophy, Science, and the Geography of Knowledge (2008).
In the article commented upon here James’ interest in psychical research is revisited:
Alexandre Sech Junior
“William James and Psychical Research: Towards a Radical Science of Mind” by Alexandre Sech Junior (email@example.com), Saulo de Freitas Araujo, and Alexander Moreira-Almeida (all from the Federal University of Juiz de Fora, Brazil), History of Psychiatry, 2013, 24, 62-78.
Traditional textbooks on the history of psychiatry and psychology fail to recognize William James’s investigations on psychic phenomena as a legitimate effort to understand the human mind. The purpose of this paper is to offer evidence of his views regarding the exploration of those phenomena as well as the radical, yet alternative, solutions that James advanced to overcome theoretical and methodological hindrances. Through an analysis of his writings, it is argued that his psychological and philosophical works converge in psychical research revealing the outline of a science of mind capable of encompassing psychic phenomena as part of human experience and, therefore, subject to scientific scrutiny.
In addition to an introduction and a conclusion the article is divided in the following sections:
William James: Spiritualism, and Science in His Early Years
James and Psychical Research
A Radical Science of Mind
Leonora E. Piper
James’ most important research with psychic phenomena were his seances with the medium Leonora E. Piper (1857-1950), as seen in publications appearing in 1886, 1890 and 1909. But he wrote other papers of interest, among them “Notes on Automatic Writing” (1889), “What Psychical Research has Accomplished” (1892), and “The Confidences of a ‘Psychical Researcher’” (1909). In the latter article, published at the end of his life, James stated that he did not have a theoretical understanding of psychic phenomena nor a conviction of survival in the case of mediumistic phenomena. He cannot be blamed for this, since conviction is a personal process depending on one’s makeup as well as on the phenomena one observes. But I sometimes wish that he had been more involved with psychical phenomena empirically, and that he had written more about their importance to psychology. There is some of this in The Principles of Psychology (1890), and in works such as Human Immortality (1898),but the psychic content of these works is minimal. But perhaps we need to focus more on who James was and not on our wishes.
Actually, the point of the article commented upon here is not to present a detailed review of James’ contributions to psychical research nor his opinions about specific phenomena or topics. Instead the authors emphasize James’ “outline of a science of mind capable of encompassing psychic phenomena as part of human experience.”
Frederic W.H. Myers
I think they rightly comment on the influence of Frederic W.H. Myers on James. Writing to English psychologist James Sully (1842-1923) in 1901 James referred to Myers saying he knew “how much psychologists as a rule have counted him out from their profession” and added “I seriously believe that the general problem of the subliminal, as Myers propounds it, promises to be one of the great problems, possibly even the greatest problem, of psychology” (H. James, ed., The Letters of William James. Boston: Atlantic Monthly Press, 1920, Vol. 2, p. 141). Both Myers and James acknowledged the influence of the other, and James paid public tribute to his colleague and friend in his article “Frederic Myers’s Service to Psychology,” published in 1901 in the Proceedings of the Society for Psychical Research.
In addition to his correspondence with Myers, James corresponded with countless individuals. One of the most relevant sets of letters to psychical research were his exchanges with Swiss psychologist Théodore Flournoy (1854-1920). These letters have been published by Robert C. Le Clair (The Letters of William James and Théodore Flournoy. Madison: University of Wisconsin Press, 1966).
The article puts James’ interest in psychical research in the context of his general view of human experience and his ideas of radical empiricism. As the authors wrote: “Countering classical empiricism, he advanced a set of metaphysical postulates with epistemological consequences, which place experience in its broadest sense as the cornerstone of reality. Consequently, through philosophical reasoning, he was able to encompass any kind of experience, objective or subjective, ordinary or extraordinary, as targets of scientific examinations.”
They conclude making three points about James’ work:
“First, it is fair to affirm that James’s interest in psychical research went beyond mere eccentricity. In fact it is reasonable to assert that his many years of active investigation of psychic phenomena played a significant role, not only in the furtherance of his psychological project, but also in his philosophical enterprise . . .”
They also argue that James’ case shows how historical case studies illustrate aspects of scientific ideology and the importance of certain phenomena, such as those studied by psychical research, in the discussion of the mind-body problem.
Finally, the authors remind us (and particularly those who are not familiar with the history of psychical research) that James’s interest and writings about psychic phenomena are part of a wider corpus of writings which include such eminent figures as William Crookes, Cesare Lombroso, Frederic W.H. Myers, and others, deserving more study. In their view, a “multi-perspective analysis of this past literature conducted by historians, psychiatrists, psychologists, philosophers, anthropologists, and others interested in the sciences of the mind will increase our understanding, not only of psychical research in the nineteenth century, but also of human experience.”
I would add that it is important to see James, a leader in American psychology, as a supporter lending his prestige and ideas to the movement of psychical research. While he did not engage in psychical research to the extent that Myers and others did, similar to Charles Richet in France and Cesare Lombroso in Italy, James was in a position to lend his high academic and social position to the defense of psychical research as a worthwhile enterprise. This is clear, for example, in his writings in the Psychological Review, an important forum of American psychology. These writings were not limited to a simple defense of the study of psychic phenomena, they illustrate James’ role as sort of an intellectual “patron” of psychical research, actions which did much at the time to validate the wide approach to human experience in psychology. This is consistent with the points the authors make regarding the expansion of psychology via radical empiricism, and the importance of psychical research in the study of the history of sciences of the mind.
About James and Psychical Research
Alvarado, C.S. (2009). Psychical research in the Psychological Review, 1894-1900: A bibliographical note. Journal of Scientific Exploration, 23, 211-220.
Alvarado, C.S., & Krippner, S. (2010). Nineteenth century pioneers in the study of dissociation: William James and psychical research. Journal of Consciousness Studies, 17, 19-43.
Blum, D. (2006). Ghost Hunters: William James and the Search for Scientific Proof of Life After Death. New York: Penguin Press.
Gitre, E.J.K. (2006). William James on divine intimacy: Psychical research, cosmological realism and a circumscribed re-reading of The Varieties of Religious Experience. History of the Human Sciences, 19, 1-21.
Knapp, K.D. (2001). WJ, spiritualism, and unconsciousness ‘beyond the margin.’ Streams of William James, 3(2), 1-5.
Knapp, K.D. (2003). To the Summerland: William James, Psychical Research and Modernity Ph.D. dissertation, Boston College.
Collections of James’ Psychical Research Writings
James, W. (1986). Essays in Psychical Research (The Works of William James, Vol. 16, F.H. Burkhardt, ed.). Cambridge, MA: Harvard University Press.
Murphy, G., & Ballow, R.O. (1960). William James on Psychical Research. New York: Viking Press.
Some Writings of James (with Emphasis on Psychical Research)
James, W. (1886). Report of the Committee on Mediumistic Phenomena. Proceedings of the American Society for Psychical Research, 1, 102-106.James, W. (1887). Phantasms of the Living. Science, 9, 18-20.
James, W. (1889). Notes on automatic writing. Proceeedings of the American Society for Psychical Research, 1, 548-564.
James, W. (1890). The hidden self. Scribner’s Magazine, 7, 361-173.
James, W. (1890). The Principles of Psychology (2 vols.). New York: Henry Holt.
James, W. (1890). A record of observations of certain phenomena of trance (5) Part III. Proceedings of the Society for Psychical Research, 6, 651-659.
James, W. (1892). What psychical research has accomplished. Forum, 13, 727-742.
James, W. (1896). Address of the President Before the Society for Psychical Research. Science, 3, 881-888.
James, W. (1896). Psychical research. Psychological Review, 3, 649-651.
James, W. (1898). Human Immortality. Boston: Houghton Mifflin.
James, W. (1901). Frederic Myers’s service to psychology. Proceedings of the Society for Psychical Research, 17, 13-23.
James, W. (1902). The Varieties of Religious Experience. New York: Longmans, Green.
James, W. (1909). The confidences of a “psychical researcher.” American Magazine, 68, 580-589.
James, W. (1909). Report on Mrs. Piper’s Hodgson-control. Proceedings of the Society for Psychical Research, 23, 2-121.
Other Aspects of James
James, H. (Ed.) (1920). The Letters of William James (2 vols). Boston: Atlantic Monthly Press.
Lamberth, D.C. (1999). William James and the Metaphysics of Experience. Cambridge: Cambridge University Press.
Proudfoot, W. (Ed.). (2004). William James and a Science of Religions: Re-experiencing The Varieties of Religious Experience. New York: Columbia University Press.
Richardson, R.D. (2006). William James: In the Maelstrom of American Modernism. Boston: Houghton Mifflin.
Taylor, E. (1984). William James on Exceptional Mental States: The 1896 Lowell Lectures. Amherst: University of Massachusetts Press.
Taylor, E. (1996). William James on Consciousness Beyond the Margin. Princeton, NJ: Princeton University Press.
This article is about the philosopher and psychologist. For other people with the same name, see William James (disambiguation).
James in the 1890s
|Born||(1842-01-11)January 11, 1842|
New York City, New York
|Died||August 26, 1910(1910-08-26) (aged 68)|
Tamworth, New Hampshire
|Alma mater||Harvard University|
|Era||19th/20th century philosophy|
|Pragmatism, psychology, philosophy of religion, epistemology, meaning|
|The Will to Believe Doctrine, the pragmatic theory of truth, radical empiricism, James–Lange theory of emotion, psychologist's fallacy, brain usage theory, soft determinism|
William James (January 11, 1842 – August 26, 1910) was an American philosopher and psychologist, and the first educator to offer a psychology course in the United States.  James was one of the leading thinkers of the late nineteenth century and is believed by many to be one of the most influential philosophers the United States has ever produced, while others have labeled him the "Father of American psychology".
Along with Charles Sanders Peirce and John Dewey, James is considered to be one of the major figures associated with the philosophical school known as pragmatism, and is also cited as one of the founders of functional psychology. A Review of General Psychology analysis, published in 2002, ranked James as the 14th most eminent psychologist of the 20th century. He also developed the philosophical perspective known as radical empiricism. James' work has influenced intellectuals such as Émile Durkheim, W. E. B. Du Bois, Edmund Husserl, Bertrand Russell, Ludwig Wittgenstein, Hilary Putnam, and Richard Rorty, and has even influenced Presidents, such as Jimmy Carter.
Born into a wealthy family, James was the son of the Swedenborgian theologian Henry James Sr. and the brother of both the prominent novelist Henry James and the diarist Alice James. James initially trained as a physician but never practiced medicine. Instead he discovered his true interests lay in philosophy and psychology. James wrote widely on many topics, including epistemology, education, metaphysics, psychology, religion, and mysticism. Among his most influential books are The Principles of Psychology, which was a groundbreaking text in the field of psychology; Essays in Radical Empiricism, an important text in philosophy; and The Varieties of Religious Experience, which investigated different forms of religious experience, including theories on mind-cure.
William James was born at the Astor House in New York City in 1842. He was the son of Henry James Sr., a noted and independently wealthy Swedenborgiantheologian well acquainted with the literary and intellectual elites of his day. The intellectual brilliance of the James family milieu and the remarkable epistolary talents of several of its members have made them a subject of continuing interest to historians, biographers, and critics.
William James received an eclectic trans-Atlantic education, developing fluency in both German and French. Education in the James household encouraged cosmopolitanism. The family made two trips to Europe while William James was still a child, setting a pattern that resulted in thirteen more European journeys during his life. His early artistic bent led to an apprenticeship in the studio of William Morris Hunt in Newport, Rhode Island, but he switched in 1861 to scientific studies at the Lawrence Scientific School of Harvard University.
In his early adulthood, James suffered from a variety of physical ailments, including those of the eyes, back, stomach, and skin. He was also tone deaf. He was subject to a variety of psychological symptoms which were diagnosed at the time as neurasthenia, and which included periods of depression during which he contemplated suicide for months on end. Two younger brothers, Garth Wilkinson (Wilky) and Robertson (Bob), fought in the Civil War. The other three siblings (William, Henry, and Alice James) all suffered from periods of invalidism.
He took up medical studies at Harvard Medical School in 1864 (according to his brother Henry James, the author). He took a break in the spring of 1865 to join naturalist Louis Agassiz on a scientific expedition up the Amazon River, but aborted his trip after eight months, as he suffered bouts of severe seasickness and mild smallpox. His studies were interrupted once again due to illness in April 1867. He traveled to Germany in search of a cure and remained there until November 1868; at that time he was 26 years old. During this period, he began to publish; reviews of his works appeared in literary periodicals such as the North American Review.
James finally earned his M.D. degree in June 1869 but he never practiced medicine. What he called his "soul-sickness" would only be resolved in 1872, after an extended period of philosophical searching. He married Alice Gibbens in 1878. In 1882 he joined the Theosophical Society.
James's time in Germany proved intellectually fertile, helping him find that his true interests lay not in medicine but in philosophy and psychology. Later, in 1902 he would write: "I originally studied medicine in order to be a physiologist, but I drifted into psychology and philosophy from a sort of fatality. I never had any philosophic instruction, the first lecture on psychology I ever heard being the first I ever gave".
In 1875–1876, James, Henry Pickering Bowditch (1840–1911), Charles Pickering Putnam (1844–1914), and James Jackson Putnam (1846–1918) founded the Putnam Camp at St. Huberts, Essex County, New York.
James interacted with a wide array of writers and scholars throughout his life, including his godfather Ralph Waldo Emerson, his godson William James Sidis, as well as Charles Sanders Peirce, Bertrand Russell, Josiah Royce, Ernst Mach, John Dewey, Macedonio Fernández, Walter Lippmann, Mark Twain, Horatio Alger, Jr., G. Stanley Hall, Henri Bergson and Sigmund Freud.
James spent almost all of his academic career at Harvard. He was appointed instructor in physiology for the spring 1873 term, instructor in anatomy and physiology in 1873, assistant professor of psychology in 1876, assistant professor of philosophy in 1881, full professor in 1885, endowed chair in psychology in 1889, return to philosophy in 1897, and emeritus professor of philosophy in 1907.
James studied medicine, physiology, and biology, and began to teach in those subjects, but was drawn to the scientific study of the human mind at a time when psychology was constituting itself as a science. James's acquaintance with the work of figures like Hermann Helmholtz in Germany and Pierre Janet in France facilitated his introduction of courses in scientific psychology at Harvard University. He taught his first experimental psychology course at Harvard in the 1875–1876 academic year.
During his Harvard years, James joined in philosophical discussions and debates with Charles Peirce, Oliver Wendell Holmes, and Chauncey Wright that evolved into a lively group informally known as The Metaphysical Club in 1872. Louis Menand (2001) suggested that this Club provided a foundation for American intellectual thought for decades to come. James joined the Anti-Imperialist League in 1898, in opposition to the United States annexation of the Philippines.
Among James's students at Harvard University were luminaries such as Boris Sidis, Theodore Roosevelt, George Santayana, W. E. B. Du Bois, G. Stanley Hall, Ralph Barton Perry, Gertrude Stein, Horace Kallen, Morris Raphael Cohen, Walter Lippmann, Alain Locke, C. I. Lewis, and Mary Whiton Calkins. Antiquarian bookseller Gabriel Wells tutored under him at Harvard in the late 1890s.
Following his January, 1907 retirement from Harvard, James continued to write and lecture, publishing Pragmatism, A Pluralistic Universe, and The Meaning of Truth. James was increasingly afflicted with cardiac pain during his last years. It worsened in 1909 while he worked on a philosophy text (unfinished but posthumously published as Some Problems in Philosophy). He sailed to Europe in the spring of 1910 to take experimental treatments which proved unsuccessful, and returned home on August 18. His heart failed on August 26, 1910 at his home in Chocorua, New Hampshire. He was buried in the family plot in Cambridge Cemetery, Cambridge, Massachusetts.
He was one of the strongest proponents of the school of functionalism in psychology and of pragmatism in philosophy. He was a founder of the American Society for Psychical Research, as well as a champion of alternative approaches to healing. He challenged his professional colleagues not to let a narrow mindset prevent an honest appraisal of those beliefs.
In an empirical study by Haggbloom et al. using six criteria such as citations and recognition, James was found to be the 14th most eminent psychologist of the 20th Century.
William James was the son of Henry James (Senior) of Albany, and Mary Robertson Walsh. He had four siblings: Henry (the novelist), Garth Wilkinson, Robertson, and Alice. William became engaged to Alice Howe Gibbens on May 10, 1878; they were married on July 10. They had 5 children: Henry (born May 18, 1878), William (born June 17, 1882), Herman (born 1884, died in infancy), Margaret (born March, 1887) and Alexander (the artist) (born December 22, 1890).
William James wrote voluminously throughout his life. A non-exhaustive bibliography of his writings, compiled by John McDermott, is 47 pages long.
He gained widespread recognition with his monumental The Principles of Psychology (1890), totaling twelve hundred pages in two volumes, which took twelve years to complete. Psychology: The Briefer Course, was an 1892 abridgement designed as a less rigorous introduction to the field. These works criticized both the English associationist school and the Hegelianism of his day as competing dogmatisms of little explanatory value, and sought to re-conceive the human mind as inherently purposive and selective.
President Jimmy Carter's Moral Equivalent of War Speech, on April 17, 1977, equating the United States' 1970s energy crisis, oil crisis and the changes and sacrifices Carter's proposed plans would require with the "moral equivalent of war," may have borrowed its title, much of its theme and the memorable phrase from James' classic essay "The Moral Equivalent of War" derived from his last speech, delivered at Stanford University in 1906, and published in 1910, in which "James considered one of the classic problems of politics: how to sustain political unity and civic virtue in the absence of war or a credible threat...." and which "...sounds a rallying cry for service in the interests of the individual and the nation."
James defined true beliefs as those that prove useful to the believer. His pragmatic theory of truth was a synthesis of correspondence theory of truth and coherence theory of truth, with an added dimension. Truth is verifiable to the extent that thoughts and statements correspond with actual things, as well as the extent to which they "hang together," or cohere, as pieces of a puzzle might fit together; these are in turn verified by the observed results of the application of an idea to actual practice.
"The most ancient parts of truth . . . also once were plastic. They also were called true for human reasons. They also mediated between still earlier truths and what in those days were novel observations. Purely objective truth, truth in whose establishment the function of giving human satisfaction in marrying previous parts of experience with newer parts played no role whatsoever, is nowhere to be found. The reasons why we call things true is the reason why they are true, for 'to be true' means only to perform this marriage-function," he wrote.
"Anything short of God is not rational, anything more than God is not possible" he wrote.
He writes, "First, it is essential that God be conceived as the deepest power in the universe, and second, he must be conceived under the form of a mental personality."
He also writes, "A God who can relish such superfluities of horror is no God for human beings to appeal to. ...In other words the "Absolute" with his one purpose, is not the man-like God of common people."
James held a world view in line with pragmatism, declaring that the value of any truth was utterly dependent upon its use to the person who held it. Additional tenets of James's pragmatism include the view that the world is a mosaic of diverse experiences that can only be properly interpreted and understood through an application of "radical empiricism." Radical empiricism, not related to the everyday scientific empiricism, asserts that the world and experience can never be halted for an entirely objective analysis; the mind of the observer and the act of observation affect any empirical approach to truth. The mind, its experiences, and nature are inseparable. James's emphasis on diversity as the default human condition—over and against duality, especially Hegelian dialectical duality—has maintained a strong influence in American culture. James's description of the mind-world connection, which he described in terms of a "stream of consciousness", had a direct and significant impact on avant-garde and modernist literature and art, notably in the case of James Joyce.
In What Pragmatism Means, James writes that the central point of his own doctrine of truth is, in brief, that "Truths emerge from facts, but they dip forward into facts again and add to them; which facts again create or reveal new truth (the word is indifferent) and so on indefinitely. The 'facts' themselves meanwhile are not true. They simply are. Truth is the function of the beliefs that start and terminate among them." Richard Rorty made the contested claim that James did not mean to give a theory of truth with this statement and that we should not regard it as such. However, other pragmatism scholars such as Susan Haack and Howard Mounce do not share Rorty's instrumentalist interpretation of James.
In The Meaning of Truth, James seems to speak of truth in relativistic terms: "The critic's [sc., the critic of pragmatism] trouble...seems to come from his taking the word 'true' irrelatively, whereas the pragmatist always means 'true for him who experiences the workings.' " However, James responded to critics accusing him of relativism, scepticism or agnosticism, and of believing only in relative truths. To the contrary, he supported an epistemological realism position.
Pragmatism and "cash value"
From the introduction to William James's Pragmatism by Bruce Kuklick, p. xiv.
James went on to apply the pragmatic method to the epistemological problem of truth. He would seek the meaning of 'true' by examining how the idea functioned in our lives. A belief was true, he said, if it worked for all of us, and guided us expeditiously through our semihospitable world. James was anxious to uncover what true beliefs amounted to in human life, what their "cash value" was, and what consequences they led to. A belief was not a mental entity which somehow mysteriously corresponded to an external reality if the belief were true. Beliefs were ways of acting with reference to a precarious environment, and to say they were true was to say they were efficacious in this environment. In this sense the pragmatic theory of truth applied Darwinian ideas in philosophy; it made survival the test of intellectual as well as biological fitness.
Will to believe doctrine
Main article: The Will to Believe
In William James's lecture of 1896 titled "The Will to Believe", James defends the right to violate the principle of evidentialism in order to justify hypothesis venturing. This idea foresaw 20th century objections to evidentialism and sought to ground justified belief in an unwavering principle that would prove more beneficial. Through his philosophy of pragmatism William James justifies religious beliefs by using the results of his hypothetical venturing as evidence to support the hypothesis' truth. Therefore, this doctrine allows one to assume belief in a god and prove its existence by what the belief brings to one's life.
This was criticized by advocates of skepticism rationality, like Bertrand Russell in Free Thought and Official Propaganda and Alfred Henry Lloyd with The Will to Doubt. Both argued that one must always adhere to fallibilism, recognizing of all human knowledge that "None of our beliefs are quite true; all have at least a penumbra of vagueness and error", and that the only means of progressing ever-closer to the truth is to never assume certainty, but always examine all sides and try to reach a conclusion objectively.
In The Will to Believe, James simply asserted that his will was free. As his first act of freedom, he said, he chose to believe his will was free. He was encouraged to do this by reading Charles Renouvier, whose work convinced James to convert from monism to pluralism. In his diary entry of April 30, 1870, James wrote,
I think that yesterday was a crisis in my life. I finished the first part of Renouvier's second Essais and see no reason why his definition of free will—"the sustaining of a thought because I choose to when I might have other thoughts"—need be the definition of an illusion. At any rate, I will assume for the present—until next year—that it is no illusion. My first act of free will shall be to believe in free will.
In 1884 James set the terms for all future discussions of determinism and compatibilism in the free will debates with his lecture to Harvard Divinity School students published as "The Dilemma of Determinism." In this talk he defined the common terms "hard determinism" and "soft determinism" (now more commonly called "compatibilism").
Old-fashioned determinism was what we may call hard determinism. It did not shrink from such words as fatality, bondage of the will, necessitation, and the like. Nowadays, we have a soft determinism which abhors harsh words, and, repudiating fatality, necessity, and even predetermination, says that its real name is freedom; for freedom is only necessity understood, and bondage to the highest is identical with true freedom.
James called compatibilism a "quagmire of evasion", just as the ideas of Thomas Hobbes and David Hume—that free will was simply freedom from external coercion—were called a "wretched subterfuge" by Immanuel Kant.
James described chance as neither hard nor soft determinism, but "indeterminism". He said
The stronghold of the determinist argument is the antipathy to the idea of chance...This notion of alternative possibility, this admission that any one of several things may come to pass is, after all, only a roundabout name for chance.
James asked the students to consider his choice for walking home from Lowell Lecture Hall after his talk.
What is meant by saying that my choice of which way to walk home after the lecture is ambiguous and matter of chance?...It means that both Divinity Avenue and Oxford Street are called but only one, and that one either one, shall be chosen.
With this simple example, James laid out a two-stage decision process with chance in a present time of random alternatives, leading to a choice of one possibility that transforms an ambiguous future into a simple unalterable past. James' two-stage model separates chance (undetermined alternative possibilities) from choice (the free action of the individual, on which randomness has no effect). Subsequent thinkers using this model include Henri Poincaré, Arthur Holly Compton, and Karl Popper.
Philosophy of religion
James did important work in philosophy of religion. In his Gifford Lectures at the University of Edinburgh he provided a wide-ranging account of The Varieties of Religious Experience (1902) and interpreted them according to his pragmatic leanings. Some of the important claims he makes in this regard:
- Religious genius (experience) should be the primary topic in the study of religion, rather than religious institutions—since institutions are merely the social descendant of genius.
- The intense, even pathological varieties of experience (religious or otherwise) should be sought by psychologists, because they represent the closest thing to a microscope of the mind—that is, they show us in drastically enlarged form the normal processes of things.
- In order to usefully interpret the realm of common, shared experience and history, we must each make certain "over-beliefs" in things which, while they cannot be proven on the basis of experience, help us to live fuller and better lives.
- Religious Mysticism is only one half of mysticism, the other half is composed of the insane and both of these are co-located in the 'great subliminal or transmarginal region'.
James investigated mystical experiences throughout his life, leading him to experiment with chloral hydrate (1870), amyl nitrite (1875), nitrous oxide (1882), and peyote (1896). James claimed that it was only when he was under the influence of nitrous oxide that he was able to understand Hegel. He concluded that while the revelations of the mystic hold true, they hold true only for the mystic; for others, they are certainly ideas to be considered, but can hold no claim to truth without personal experience of such. American Philosophy: An Encyclopedia classes him as one of several figures who "took a more pantheist or pandeist approach by rejecting views of God as separate from the world."
William James provided a description of the mystical experience, in his famous collection of lectures published in 1902 as The Varieties of Religious Experience. These criteria are as follows
- Passivity - a feeling of being grasped and held by a superior power not under your own control.
- Ineffability - no adequate way to use human language to describe the experience.
- Noetic - universal truths revealed that are unable to be acquired anywhere else.
- Transient - the mystical experience is only a temporary experience.
See also: Instinct
Like Sigmund Freud, James was influenced by Charles Darwin's theory of natural selection. At the core of James' theory of psychology, as defined in The Principles of Psychology (1890), was a system of "instincts". James wrote that humans had many instincts, even more than other animals. These instincts, he said, could be overridden by experience and by each other, as many of the instincts were actually in conflict with each other. In the 1920s, however, psychology turned away from evolutionary theory and embraced radical behaviorism.
Theory of emotion
James is one of the two namesakes of the James–Lange theory of emotion, which he formulated independently of Carl Lange in the 1880s. The theory holds that emotion is the mind's perception of physiological conditions that result from some stimulus. In James's oft-cited example, it is not that we see a bear, fear it, and run; we see a bear and run; consequently, we fear the bear. Our mind's perception of the higher adrenaline level, heartbeat, etc. is the emotion.
This way of thinking about emotion has great consequences for the philosophy of aesthetics as well as to the philosophy and practice of education. Here is a passage from his great work, The Principles of Psychology, that spells out those consequences:
[W]e must immediately insist that aesthetic emotion, pure and simple, the pleasure given us by certain lines and masses, and combinations of colors and sounds, is an absolutely sensational experience, an optical or auricular feeling that is primary, and not due to the repercussion backwards of other sensations elsewhere consecutively aroused. To this simple primary and immediate pleasure in certain pure sensations and harmonious combinations of them, there may, it is true, be added secondary pleasures; and in the practical enjoyment of works of art by the masses of mankind these secondary pleasures play a great part. The more classic one's taste is, however, the less relatively important are the secondary pleasures felt to be, in comparison with those of the primary sensation as it comes in. Classicism and romanticism have their battles over this point.
The theory of emotion was also independently developed in Italy by the Anthropologist Giuseppe Sergi,. In order to give due credit, such a theory should be called the James-Lange-Sergi theory of emotion.
William James' bear
From Joseph LeDoux's description of William James's Emotion
Why do we run away if we notice that we are in danger? Because we are afraid of what will happen if we don't. This obvious answer to a seemingly trivial question has been the central concern of a century-old debate about the nature of our emotions.
It all began in 1884 when William James published an article titled "What Is an Emotion?" The article appeared in a philosophy journal called Mind, as there were no psychology journals yet. It was important, not because it definitively answered the question it raised, but because of the way in which James phrased his response. He conceived of an emotion in terms of a sequence of events that starts with the occurrence of an arousing stimulus (the sympathetic nervous system or the parasympathetic nervous system); and ends with a passionate feeling, a conscious emotional experience. A major goal of emotion research is still to elucidate this stimulus-to-feeling sequence—to figure out what processes come between the stimulus and the feeling.
James set out to answer his question by asking another: do we run from a bear because we are afraid or are we afraid because we run? He proposed that the obvious answer, that we run because we are afraid, was wrong, and instead argued that we are afraid because we run:The essence of James's proposal was simple. It was premised on the fact that emotions are often accompanied by bodily responses (racing heart, tight stomach, sweaty palms, tense muscles, and so on; sympathetic nervous system) and that we can sense what is going on inside our body much the same as we can sense what is going on in the outside world. According to James, emotions feel different from other states of mind because they have these bodily responses that give rise to internal sensations, and different emotions feel different from one another because they are accompanied by different bodily responses and sensations. For example, when we see James's bear, we run away. During this act of escape, the body goes through a physiological upheaval: blood pressure rises, heart rate increases, pupils dilate, palms sweat, muscles contract in certain ways (evolutionary, innate defense mechanisms). Other kinds of emotional situations will result in different bodily upheavals. In each case, the physiological responses return to the brain in the form of bodily sensations, and the unique pattern of sensory feedback gives each emotion its unique quality. Fear feels different from anger or love because it has a different physiological signature (the parasympathetic nervous system for love). The mental aspect of emotion, the feeling, is a slave to its physiology, not vice versa: we do not tremble because we are afraid or cry because we feel sad; we are afraid because we tremble and are sad because we cry.
Our natural way of thinking about... emotions is that the mental perception of some fact excites the mental affection called emotion, and that this latter state of mind gives rise to the bodily expression. My theory, on the contrary, is that the bodily changes follow directly the perception of the exciting fact, and that our feeling of the same changes as they occur IS the emotion (called 'feeling' by Damasio).
Philosophy of history
One of the long-standing schisms in the philosophy of history concerns the role of individuals in social change.
One faction sees individuals (as seen in Dickens' A Tale of Two Cities and Thomas Carlyle's The French Revolution, A History) as the motive power of history, and the broader society as the page on which they write their acts. The other sees society as moving according to holistic principles or laws, and sees individuals as its more-or-less willing pawns. In 1880, James waded into this controversy with "Great Men, Great Thoughts, and the Environment," an essay published in the Atlantic Monthly. He took Carlyle's side, but without Carlyle's one-sided emphasis on the political/military sphere, upon heroes as the founders or overthrowers of states and empires.
A philosopher, according to James, must accept geniuses as a given entity the same way as a biologist accepts as an entity Darwin's ‘spontaneous variations.’ The role of an individual will depend on the degree of its conformity with the social environment, epoch, moment, etc.
James introduces a notion of receptivities of the moment. The societies' mutations from generation to generation are determined (directly or indirectly) mainly by the acts or examples of individuals whose genius was so adapted to the receptivities of the moment or whose accidental position of authority was so critical that they became ferments, initiators of movements, setters of precedent or fashion, centers of corruption, or destroyers of other persons, whose gifts, had they had free play, would have led society in another direction.
View on spiritualism and associationism
James studied closely the schools of thought known as associationism and spiritualism. The view of an associationist is that each experience that one has leads to another, creating a chain of events. The association does not tie together two ideas, but rather physical objects. This association occurs on an atomic level. Small physical changes occur in the brain which eventually form complex ideas or associations. Thoughts are formed as these complex ideas work together and lead to new experiences. Isaac Newton and David Hartley both were precursors to this school of thought, proposing such ideas as "physical vibrations in the brain, spinal cord, and nerves are the basis of all sensations, all ideas, and all motions..." James disagreed with associationism in that he believed it to be too simple. He referred to associationism as "psychology without a soul" because there is nothing from within creating ideas; they just arise by associating objects with one another.
On the other hand, a spiritualist believes that mental events are attributed to the soul. Whereas in associationism, ideas and behaviors are separate, in spiritualism, they are connected. Spiritualism encompasses the term innatism, which suggests that ideas cause behavior. Ideas of past behavior influence the way a person will act in the future; these ideas are all tied together by the soul. Therefore, an inner soul causes one to have a thought, which leads them to perform a behavior, and memory of past behaviors determine how one will act in the future.
James had a strong opinion about these schools of thought. He was, by nature, a pragmatist and thus took the view that one should use whatever parts of theories make the most sense and can be proven. Therefore, he recommended breaking apart spiritualism and associationism and using the parts of them that make the most sense. James believed that each person has a soul, which exists in a spiritual universe, and leads a person to perform the behaviors they do in the physical world. James was influenced by Emanuel Swedenborg, who first introduced him to this idea. James stated that, although it does appear that humans use associations to move from one event to the next, this cannot be done without this soul tying everything together. For, after an association has been made, it is the person who decides which part of it to focus on, and therefore determines in which direction following associations will lead. Associationism is too simple in that it does not account for decision-making of future behaviors, and memory of what worked well and what did not. Spiritualism, however, does not demonstrate actual physical representations for how associations occur. James combined the views of spiritualism and associationism to create his own way of thinking.
James was a founding member and vice president of the American Society for Psychical Research. The lending of his name made Leonora Piper a famous medium. In 1885, the year after the death of his young son, James had his first sitting with Piper at the suggestion of his mother-in-law. James was soon convinced that Piper knew things she could only have discovered by supernatural means. He expressed his belief in Piper by saying, "If you wish to upset the law that all crows are black, it is enough if you prove that one crow is white. My white crow is Mrs. Piper." However, James did not believe that Piper was in contact with spirits. After evaluating sixty-nine reports of Piper's mediumship he considered the hypothesis of telepathy as well as Piper obtaining information about her sitters by natural means such as her memory recalling information. According to James the "spirit-control" hypothesis of her mediumship was incoherent, irrelevant and in cases demonstrably false.
James held séances with Piper and was impressed by some of the details he was given; however, according to Massimo Polidoro a maid in the household of James was friendly with a maid in Piper's house and this may have been a source of information that Piper used for private details about James. Bibliographers Frederick Burkhardt and Fredson Bowers who compiled the works of James wrote "It is thus possible that Mrs. Piper's knowledge of the James family was acquired from the gossip of servants and that the whole mystery rests on the failure of the people upstairs to realize that servants [downstairs] also have ears."
James was convinced that the "future will corroborate" the existence of telepathy. Psychologists such as James McKeen Cattell and Edward B. Titchener took issue with James's support for psychical research and considered his statements unscientific. Cattell in a letter to James wrote that the "Society for Psychical Research is doing much to injure psychology".
Jamesian theory of self
William James' theory of self divided a person's mental picture of self into two categories: the "Me" and the "I". The "Me" can be thought of as a separate object or individual a person refers to when describing their personal experiences; while the "I" is the self that knows who they are and what they have done in their life. Both concepts are depicted in the statement; "I know it was me who ate the cookie." He called the "Me" part of self the "empirical me" and the "I" part "the pure Ego". For James, the "I" part of self was the thinking self, which could not be further divided. He linked this part of the self to the soul of a person, or what is now thought of as the mind. Educational theorists have been inspired in various ways by James's theory of self, and have developed various applications of these theories to curricular and pedagogical theory and practice.
James further divided the "Me" part of self into: the material self, the social self, and the spiritual self, as below.
The material self consists of things that belong to a person or entities that a person belongs to. Thus, things like the body, family, clothes, money, and such make up the material self. For James, the core of the material self was the body. Second to the body, James felt a person's clothes were important to the material self. He believed a person's clothes were one way they expressed who they felt they were; or clothes were a way to show status, thus contributing to forming and maintaining one's self-image. Money and family are critical parts of the material self. James felt that if one lost a family member, a part of who they are was lost also. Money figured in one's material self in a similar way. If once a person had significant money then lost it, who they were as a person changed as well.
Our social selves are who we are in a given social situation. For James, people change how they act depending on the social situation that they are in. James believed that people had as many social selves as they did social situations they participated in. For example, a person may act in a different way at work when compared to how that same person may act when they are out with a group of friends. James also believed that in a given social group, an individual's social self may be divided even further. An example of this would be, in the social context of an individual's work environment, the difference in behavior when that individual is interacting with their boss versus their behavior when interacting with a co-worker.
For James, the spiritual self was who we are at our core. The spiritual self is more concrete or permanent than the other two selves. The spiritual self is our subjective and most intimate self. Aspects of an individual's spiritual self include things like their personality, core values, and conscience that do not typically change throughout their lifetime. The spiritual self involves introspection, or looking inward to deeper spiritual, moral, or intellectual questions without the influence of objective thoughts. For James, achieving a high level of understanding of who we are at our core, or understanding our spiritual selves is more rewarding than satisfying the needs of the social and material selves.
The pure ego is what James refers to as the "I" self. For James, the pure ego is what provides the thread of continuity between our past, present, and future selves. The pure ego's perception of consistent individual identity arises from a continual stream of consciousness. James believed that the pure ego was similar to what we think of as the soul, or the mind. The pure ego was not a substance and therefore could not be examined by science.
- The Principles of Psychology, 2 vols. (1890), Dover Publications 1950, vol. 1: ISBN 0-486-20381-6, vol. 2: ISBN 0-486-20382-4
- Psychology (Briefer Course) (1892), University of Notre Dame Press 1985: ISBN 0-268-01557-0, Dover Publications 2001: ISBN 0-486-41604-6
- The Will to Believe, and Other Essays in Popular Philosophy (1897)
- Human Immortality: Two Supposed Objections to the Doctrine (the Ingersoll Lecture, 1897)
- The Will to Believe, Human Immortality (1956) Dover Publications, ISBN 0-486-20291-7
- Talks to Teachers on Psychology: and to Students on Some of Life's Ideals (1899), Dover Publications 2001: ISBN 0-486-41964-9, IndyPublish.com 2005: ISBN 1-4219-5806-6
- The Varieties of Religious Experience: A Study in Human Nature (1902), ISBN 0-14-039034-0
- Pragmatism: A New Name for Some Old Ways of Thinking (1907), Hackett Publishing 1981: ISBN 0-915145-05-7, Dover 1995: ISBN 0-486-28270-8
- A Pluralistic Universe (1909), Hibbert Lectures, University of Nebraska Press 1996: ISBN 0-8032-7591-9
- The Meaning of Truth: A Sequel to "Pragmatism" (1909), Prometheus Books, 1997: ISBN 1-57392-138-6
- Some Problems of Philosophy: A Beginning of an Introduction to Philosophy (1911), University of Nebraska Press 1996: ISBN 0-8032-7587-0
- Memories and Studies (1911), Reprint Services Corp: 1992: ISBN 0-7812-3481-6
- Essays in Radical Empiricism (1912), Dover Publications 2003, ISBN 0-486-43094-4
- critical edition, Frederick Burkhardt and Fredson Bowers, editors. Harvard University Press 1976: ISBN 0-674-26717-6 (includes commentary, notes, enumerated emendations, appendices with English translation of "La Notion de Conscience")
- Letters of William James, 2 vols. (1920)
- Collected Essays and Reviews (1920)
- Ralph Barton Perry, The Thought and Character of William James, 2 vols. (1935), Vanderbilt University Press 1996 reprint: ISBN 0-8265-1279-8 (contains some 500 letters by William James not found in the earlier edition of the Letters of William James)
- William James on Psychical Research (1960)
- The Correspondence of William James, 12 vols. (1992–2004) University of Virginia Press, ISBN 0-8139-2318-2
- "The Dilemma of Determinism"
- William James on Habit, Will, Truth, and the Meaning of Life, James Sloan Allen, ed. Frederic C. Beil, Publisher, ISBN 978-1-929490-45-5
- Psychology: Briefer Course (rev. and condensed Principles of Psychology), The Will to Believe and Other Essays in Popular Philosophy, Talks to Teachers and Students, Essays (nine others)
- The Varieties of Religious Experience, Pragmatism, A Pluralistic Universe, The Meaning of Truth, Some Problems of Philosophy, Essays
- The Writings of William James: A Comprehensive Edition (1978). University of Chicago Press, 912 pp., ISBN 0-226-39188-4
- Pragmatism, Essays in Radical Empiricism, and A Pluralistic Universe complete; plus selections from other works
- In 1975, Harvard University Press began publication of a standard edition of The Works of William James.
- ^"Bill James, of Harvard, was among the first foreigners to take cognizance of Thought and Reality, already in 1873...", Lettres inédites de African Spir au professeur Penjon (Unpublished Letters of African Spir to professor Penjon), Neuchâtel, 1948, p. 231, n. 7.
- ^"Krey, Peter (2004). The Ethics of Belief: William Clifford versus William." p. 1.
- ^T.L. Brink (2008) Psychology: A Student Friendly Approach. "Unit One: The Definition and History of Psychology". p. 10
- ^"William James: Writings 1878–1899". The Library of America. 1992-06-01. Retrieved 2013-09-21.
- ^"William James: Writings 1902–1910". The Library of America. 1987-02-01. Retrieved 2013-09-21.
- ^Dr. Megan E. Bradley. "William James". PSYography. Faculty.frostburg.edu. Retrieved 2013-09-21.
- ^Haggbloom, Steven J.; Warnick, Jason E.; Jones, Vinessa K.; Yarbrough, Gary L.; Russell, Tenea M.; Borecky, Chris M.; McGahhey, Reagan; et al. (2002). "The 100 most eminent psychologists of the 20th century". Review of General Psychology. 6 (2): 139–52. doi:10.1037/1089-26188.8.131.52.