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This paper examines the debates around the "miracle of Maglavit", a shepherd's vision of God that took place in 1935 in Romania and attracted much contemporary popular and intellectual interest. The debates drew in arguments from doctors and theologians, who discussed the psychology of divine revelation and tried to elaborate the implications that such an event could have for the life of the Romanian nation. The paper places these debates in the context of wider contemporary discussions about psychology and religion. I argue that what Maglavit shows is that, in Romania at least, public debates about visionary experience in the 1930s were not only debates about its psychology, but of a psychology thoroughly imbricated with political concerns. [ABSTRACT FROM AUTHOR]

This paper presents a brief history of Yugoslav psychology and a review of the current state of psychological research and practice in the former Yugoslav countries. Bibliometric mapping was used to explore the knowledge domain and international visibility of psychological research in Bosnia and Herzegovina, Croatia, North Macedonia, Montenegro, Serbia, and Slovenia. Judging by the number of papers visible in Scopus, psychological research activity in these countries is similar to the other former communist countries. In a relative sense, it is even higher in Slovenia and Croatia. However, psychologists still rely heavily on national journals indexed in Scopus when publishing their papers. Regarding psychological practice, former Yugoslav countries are facing challenges that are more or less typical for all small countries in the global scientific and economic market. Keeping in mind all the obstacles and traumas in the past decades, it should be considered a success that psychology in the former Yugoslav countries is now a fully established profession and a recognized scientific discipline., (© 2022 Wiley Periodicals LLC.)

What are unconscious inferences in psychology? This article investigates their journey from the early philosophical psychology of Wilhelm Wundt (1832–1920) to the experimental psychology of the American pragmatist Charles S. Peirce (1839–1914). Peirce's reception of Wundt's early works situates him in an international web of 19th‐century experimental psychologists and its reconstruction opens new perspectives on the relation between philosophy, psychology, and epistemology. Moreover, this reception testifies to a heretofore overlooked strand of influence of Wundt on North American experimental psychology. The notion of unconscious inferences, of which Hermann von Helmholtz is usually considered the chief exponent, becomes the backbone of Peirce's theory of perception mostly because of the affinity between Wundt's early philosophy of mind and Peirce's logic‐mediated approach to psychology. [ABSTRACT FROM AUTHOR]

In this interview with historian of psychology Saulo de Freitas Araujo, we discuss the aims, challenges, and functions of a new book series in which classic psychological works are translated into Portuguese. The interview highlights the importance of the accessibility of primary source documents to psychology education. [ABSTRACT FROM AUTHOR]

The focus of this article is the mind–body problem in mainstream modern psychology examined from a decolonial perspective. The construction of the idea of the separation of mind and body is a seminal point of division of labor in the history of modern capitalism. This division perpetuated by the mind–body dualism idea was necessary to justify the enslavement of some and employment to others. Colonization processes have had profound importance on the mind, feelings, behaviors, and political settings. Throughout its history, the subject treated in EuroAmerican psychology has sought to deal with the mind–body problem as an individual, a separate entity, not as part of the psyche as a whole. A new perspective where the mind and body play an intertwined role is necessary considering subjectivity in a cultural‐historical approach. The subjective level is defined by the unification between symbolical and emotional cultural processes. The body (emotions) operates in conjunction with the culture and, when amalgamated, constitutes what we entitle as subjectivity. An ontology defines the assumptions that lie under a cosmovision and sustains a way of seeing, feeling, thinking, and acting with oneself, others, and the whole living world. It is what defines the real. The trajectory of this paper is an invitation to shed light from a decolonial perspective on social inequality concerning the present crises of humanity. The consequences of social inequality expressed today indicate the difficulties created by the dichotomy of mind and body. [ABSTRACT FROM AUTHOR]

This article focuses on the shift in sensitivities that took place between the 1980s and 2019 toward psychological suffering in Algeria. Promoters of psychotherapy showed an increase in receptivity—via the media, public authorities, and the general population—to their practices and discourses during this period. Based on professional literature, interviews with psychologists, psychiatrists, and psychoanalysts, and newspaper articles and essays, this article considers the following aspects: the use of psychotherapy, the authority of psychoanalytic/psychopathological analyses, and the ethics of relation in politics. Taking a social and cultural history of politics approach, it traces the discontinuous politicization of psychotherapy over the course of events (namely the uprising of 1988, the civil war of the 1990s, and the 2019 popular movement) and examines the interactions between the state, popular mobilizations, and the psychotherapists. The civil war of the 1990s coincided with the normalization of "trauma" on a global scale, and procedures for the prevention of posttraumatic stress disorder were put in place in Algeria from 1997 onwards. In this process of legitimizing psychological suffering and its treatment, the promoters of psychotherapy who belonged to the less visible margins gained authority. The year‐long protest movement (2019) against the regime performed the ethics of relation, focusing on human relations, reflexivity, and living together. Promoters of psychotherapy identified consistently with the political subjectivities produced within the 2019 popular movement characterized by massive pacifist marches against the regime. [ABSTRACT FROM AUTHOR]

This article examines the duality of the Black psychology movement in the United States as both a distinctly American and a postcolonial approach to mental health. The Westside Community Mental Health Center in San Francisco served as the organizational hub for the Association for Black Psychologists (ABPsi) in the 1970s. The Westside clinicians understood forensic psychology as a kind of preventative care as California, more so than any other state, was seduced by the eugenic dream of human improvement through therapeutic interventions in schools and prisons intended to correct the wayward deviant. Their community's mental wellbeing required dismantling the interlinked disciplinary apparatus which disproportionately surveyed, tracked, and confined young Black men. These psychologists mounted a legal challenge to the use of intelligence testing to sort Black children in schools, seeking to replace standardized tests with "dynamic assessments" inspired by Israeli psychologist Reuven Feuerstein's work with refugee children. They consulted on the voir dire process in the highly politicized Angela Davis trial to minimize the presence of racially prejudiced jurors. They offered expert testimony on the psychological damage of solitary confinement on behalf of prison activists. The Westside team artfully developed and deployed the psychological concept of "bias" in their confrontations with local manifestations of the American carceral state. In their theoretical writings, these psychologists reflected upon their historical positionality, understanding themselves as products of the decolonial moment. Bay Area encounters with Third World internationalism, the Black Panther Party (BPP), the Nation of Islam, and community‐led substance abuse programs shaped clinical care at Westside and inspired the Afrocentric consciousness many came to espouse. ABPsi initially had a significant impact on the historically white American Psychological Association's training practices. However, the two organizations split over the IQ controversy at a moment when psychologists became increasingly enmeshed in the criminal justice system [ABSTRACT FROM AUTHOR]

To clarify the historical origins of theoretical and methodological problems faced by Argentinian psychology today, this article describes the philosophical and epistemological ideas held by psychoanalytically oriented professors and transmitted to undergraduate students during the institutionalization and professionalization of psychology at Argentinian universities between 1962 and 1983. Drawing from primary sources such as official publications and undergraduate syllabi, we analyze the systematic and normative perspective of those psychoanalysts on issues such as the nature of science, the scientific method, and the legitimate ways to do research. We argue that the philosophical approach they defended within psychology programs was markedly relativistic, solipsistic, and often recursive, leading them to conceive of psychoanalysis both as a meta‐theory and a self‐sufficient science. The fact that this "theory‐laden" philosophy of science was gradually adopted by psychology graduates (or undergraduates) throughout their education could thus help explain several epistemological beliefs currently held by a majority of Argentinian psychologists. [ABSTRACT FROM AUTHOR]

This article examines epistemic logics in 18th‐century German empirical psychology and distinguishes three basic patterns at play throughout the century. First, as empirical psychology was introduced in the 1720s, it relied on the Aristotelian‐scholastic conception of experience as universal and evidently true propositions of how things typically behave in nature. Empirical psychology was here a matter of defining and demonstrating the general nature, structure, and functions of the soul by referring to experiences that most people could recognize as universally and evidently true. Second, around midcentury this logic was challenged as a new generation of philosopher‐physicians launched an empirical psychology based on extraordinary medical cases. Rather than focusing on the general and universal, this new strand of case‐based empirical psychology charted the individual, unique and often abnormal. Third, from the early 1770s, the interest in the individual was complemented by a new discourse on psychological method. Adopting the epistemic techniques developed within natural and experimental philosophy, empirical knowledge of the soul was seen as the result of rigorously conducted singular observations that were frequently repeated and carefully documented and analyzed. Rather than replacing one another sequentially, these three epistemic logics should be understood as cumulative. That is, despite sometimes profound differences, each new logic was layered on top of the existing ones, thereby broadening and increasing the epistemic complexity of empirical psychology. [ABSTRACT FROM AUTHOR]

The development of linear perspective in the early 15th century and the discovery of the retinal image two centuries later became cornerstones of an approach to visual perception theory that eventually took shape primarily in the hands of British Empiricist philosophers. Even as this approach has dominated perceptual theory to the present day, the perspectivist influence on pictorial representation within the visual arts steadily diminished over time. Its decisive break with perspectivism came in the early 20th century with transformative 19th century changes in the sciences and technology. Collectively, these events elevated process and change over fixity and stasis, and ultimately led to the collapse of the distinction between space and time in the physical sciences. Even so, approaches to visual perception in psychology remained remarkably untouched by these occurrences until the 1960s when the experimental psychologist James Gibson drew upon them to challenge the legacy of perspectivism and the visual image and their effect on perceptual theory. His ecological approach to perception recognizes animacy as the essential functional property of living things, and in doing so, conceptualizes seeing as a perception–action process. From this stance, Gibson like the visual artists earlier in the century rejected the assumption that visual perception is best characterized as the capturing of static images. Jointly and yet independently, both efforts loosened the grip that perspectivism and the visual image have maintained on the arts and on visual perception theory, respectively, bringing 19th century scientific advances into 20th century psychological thought. [ABSTRACT FROM AUTHOR]

Born in 1871, the psychologist William Stern died on March 27, 1938, while on the faculty of Duke University, an exile from Nazi Germany. In an obituary appearing shortly thereafter, R. B. Macleod (1938) opined that "[w]ith the publication in 1935 of [Stern's] I Allgemeine Psychologie auf personalisticher Grundlage i [ I General Psychology from the Personalist Perspective i ], [his] system of personalistic psychology finally received a formulation which will place it among the other great systems of modern psychology. [Extracted from the article]