William James'in 1909'da yayımlanan ve Hollandalı filozof Fechner'ın felsefesinden büyük ölçüde etkilenen eseri "A Pluralistic Universe," evrenin tek bir mutlak varlık (Monizm) tarafından değil, birbiriyle etkileşim içinde olan çok sayıda bağımsız unsurdan oluştuğu fikrini, yani çoğulculuğu savunur; James, bu eserde mantıksal ve deneyimsel bir yaklaşımla, olayların ve gerçekliğin sürekli değişim içinde olduğunu, tamamlanmamış ve bağlantıların zamanla kurulduğu bir evrende yaşadığımızı öne sürer; kitap, dini ve felsefi inançlara geniş bir esneklik ve hoşgörü tanıyarak, her bir bireysel deneyimin ve bakış açısının evrenin nihai anlamı için değerli ve gerekli olduğunu savunur, böylece okuyucuyu evreni dinamik, açık uçlu ve çeşitli olasılıklarla dolu bir süreç olarak görmeye davet eder.William James

Tradução do Artigo de William James: A Suggestion about mysticism. Texto publicado originalmente em 17 de fevereiro de 1910 no Volume VII N°4 em The journal of philosophy psychology and scientific methods p. 85 a 92. Artigo de domínio público de acordo com a Convenção de Berna.

A compelling collection of the life-changing writings of William James William James—psychologist, philosopher, and spiritual seeker—is one of those rare writers who can speak directly and powerfully to anyone about life’s meaning and worth, and whose ideas change not only how people think but how they live. The thinker who helped found the philosophy of pragmatism and inspire Alcoholics Anonymous, James famously asked, “is life worth living?” Bringing together many of his best and most popular essays, talks, and other writings, this anthology presents James’s answer to that and other existential questions, in his own unique manner—caring, humorous, eloquent, incisive, humble, and forever on the trail of the “ever not quite.” Here we meet a James perfectly attuned to the concerns of today—one who argues for human freedom, articulates a healthy-minded psychology, urges us to explore the stream of consciousness, presents a new definition of truth based on its practical consequences, and never forecloses the possibility of mystical transcendence. Introduced by John Kaag and Jonathan van Belle, these compelling and accessible selections reveal why James is one of the great guides to the business of living.

ЕмоциитеКогато говорим за инстинктите, е невъзможно да ги отделим от емоционалните вълнения, които ги съпътстват.Обектите на ярост, любов, страх и т.н.не само подтикват човека към действия, но предизвикват характерни промени в отношението и външния му вид и влияят по специфичен начин на дишането, кръвообращението и други функции на органите.Когато външните действия са възпрепятствани, тези емоционални изрази все пак остават и ние четем гнева по лицето, въпреки че ударът може да не бъде нанесен и страхът се издава с гласа и цвета на лицето, въпреки че човек може да потисне всички други знаци.Така инстинктивните реакции и емоционалните изражения неусетно преливат едни в други.Всеки обект, който пробужда инстинктите, възбужда и емоциите.Емоциите обаче не съответстват на инстинктите, тъй като емоционалната реакция обикновено завършва в собственото тяло на субекта, докато инстинктивната реакция е склонна да отиде подалеч и да влезе във физически отношения с провокиращия обект.1 William James is an

The great mechanical distinction between transitive forces and discharging forces is nowhere illustrated on such a scale as in physiology. Almost all causes there are forces of detent, which operate by simply unlocking energy already stored up. Pre-Darwinian philosophers had also tried to establish the doctrine of descent with modification; but they all committed the blunder of clumping the two cycles of causation into one. What preserves an animal with his peculiarity, if it be a useful one, they saw to be the nature of the environment to which the peculiarity was adjusted. The fermentative influence of geniuses must be admitted as, at any rate, one factor in the changes that constitute social evolution. An Ajax gets no fame in the day of telescopic-sighted rifles; and, to express differently an instance which Spencer uses, what could a Watt have effected in a tribe which no precursive genius had taught to smelt iron or to turn a lathe.

The Me and the I.—Whatever I may be thinking of, I am always at the same time more or less aware of myself, of my personal existence. At the same time it is I who am aware; so that the total self of me, being as it were duplex, partly known and partly knower, partly object and partly subject, must have two aspects discriminated in it, of which for shortness we may call one the Me and the other the I. I call these “discriminated aspects,” and not separate things, because the identity of I with me, even in the very act of their discrimination, is perhaps the most ineradicable dictum of common-sense, and must not be undermined by our terminology here at the outset, whatever we may come to think of its validity at our inquiry’s end. I shall therefore treat successively of (A) the self as known, or the me, the ‘empirical ego’ as it is sometimes called; and of (B) the self as knower, or the I, the ‘pure ego’ of certain authors.

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Should the United States seek to maintain primacy or should it chart a more restrained grand strategy? Much of the contemporary literature on grand strategy is fixated with this question. Comparative grand strategy makes for a welcome exception, as it brings together country specialists to cover a broader range of cases, including the five permanent members of the United Nations Security Council (the United Kingdom, France, Russia, China and the US), the European Union, regional powers such as India and Brazil, and the ‘pivotal states’ (p. 13) of Israel, Saudi Arabia and Iran. In doing so, it challenges the common assumption that grand strategy is the preserve of Great Powers. The editors, Thierry Balzacq, Peter Dombrowski and Simon Reich, outline four objectives: to establish a framework for analysing a state's grand strategy that goes beyond a rationalist approach, by including domestic and perceptual factors; to develop standards for theory-building; to compare the processes of formulating and implementing grand strategies; and to examine cases beyond the usual suspects.

intellect, may be, the concrete players who furnish him the materials to judge of are usually, each one of them, in love with some pet "live hypothesis" of his own. Let us agree, however, that wherever there is no forced option, the dispassionately judicial intellect with no pet hypothesis, saving us, as it does, from dupery at any rate ought to be our ideal. The question next arises: Are there not somewhere forced options in our speculative questions, and can we (as men who may be interested at least as much in positively gaining truth as in merely escaping dupery) always wait with impunity till the coercive evidence shall have arrived? It seems a priori improbable that the truth should be so nicely adjusted to our needs and powers as that. In the great boarding house of nature, the cakes and the butter and the syrup seldom come out so even and leave the plates so clean. Indeed, we should view them with scientific suspicion if they did.

Arguably the greatest single work in the history of psychology. James's analyses of habit, the nature of emotion, the phenomenology of attention, the stream of thought, the perception of space, and the multiplicity of the consciousness of self are still widely cited and incorporated into contemporary theoretical accounts of these phenomena.

Although the Canadian poet E.J. Pratt had lifelong attachments to the Methodist and then United Church, critics have struggled to reconcile the various aspects of Pratt’s religious vision as they materialize in his writing. Focusing on one largely ignored aspect of that vision, this article examines Pratt’s mystical and spiritualist poetry of the 1920s and 1930s. More precisely, it considers Pratt’s blending of spiritualist and Christian thought in relation to the syncretistic, non-dogmatic, anti-institutional notion of ‘‘personal religion’’ advanced in William James’s The Varieties of Religious Experience, thus illuminating at once both Pratt’s religious commitments and a seldom-discussed point of contact between James’s philosophy and modernist literature. Ultimately, this article argues that, as a result of his exposure to James and to spiritualism in the crucible of Toronto’s liberal Protestant milieu, Pratt – like many other writers of his time – began to move beyond the polarities of personal and institutional religion.

en aquestes qüestions vitals, aquesta nit m'he portat per a llegir-vos quelcom semblant a un sermó sobre la justificació per la fe -vull dir, un assaig sobre la justificació de la fe, una defensa del nostre dret a adoptar una actitud creient en assumptes religiosos, malgrat el fet que el nostre intel•lecte merament lògic pugui no veure-s'hi obligat-."La voluntat de creure" és, en conseqüència, el títol del meu assaig.

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This chapter provides a follow-up to the previous chapter, in discussing the brain structures that have been found to be affiliated with criminal offending. As mentioned in the previous chapter, brain structure and brain function tend to overlap to some extent, but this chapter focuses on differences in brain structure, as opposed to those in brain function, which are dealt with in more detail in future chapters.