Psychology has a long past, but only a short history.

Science is a match that man has just got alight. He thought he was in a room -- in moments of devotion, a temple -- and that his light would be reflected from and display walls inscribed with wonderful secrets and pillars carved with philosophical systems wrought in harmony. It is a curious sensation, now that the preliminary sputter is over and the flame burns up clear, to see his hands lit and just a glimpse of himself and the patch he stands on visible, and around him, in place of all that human comfort and beauty he had anticipated -- darkness still.

We take the side of science in spite of the patent absurdity of some of its constructs, in spite of its failure to fulfill many of its extravagant promises of health and life, in spite of the tolerance of the scientific community for unsubstantiated just-so stories, because we have a prior commitment, a commitment to materialism. It is not that the methods and institutions of science somehow compel us to accept a material explanation of the phenomenal world, but, on the contrary, that we are forced by our a priori adherence to material causes to create an apparatus of investigation and a set of concepts that produce material explanations, no matter how counterintuitive, no matter how mystifying to the uninitiated. Moreover, that materialism is absolute, for we cannot allow a Divine Foot in the door.

Locke, writing with a knowledge of Newtonian dynamics, places mass among the primary qualities of bodies. In short, he elaborates a theory of primary and secondary qualities in accordance with the state of physical science at the close of the seventeenth century. The primary qualities are the essential qualities of substances whose spatio-temporal relationships constitute nature. The orderliness of these relationships constitutes the order of nature. The occurrences of nature are in some way apprehended by minds, which are associated with living bodies. Primarily, the mental apparatus is aroused by the occurrences in certain parts of the correlated bodies, the occurrences in the brain, for instance. But the mind in apprehending also experiences sensations which, properly speaking, are qualities of the mind alone. These sensations are projected by the mind so as to clothe appropriate bodies in external nature. Thus the bodies are perceived as with qualities which in reality do not belong to them, qualities which in fact are purely the offspring of the mind. Thus nature gets credit which should in truth be reserved for ourselves; the rose for its scent; the nightingale for his song; and the sun for his radiance. The poets are entirely mistaken. They should address their lyrics to themselves, and should turn them into odes of self-congratulation on the excellency of the human mind. Nature is a dull affair, soundless, scentless, colourless; merely the hurrying of material, endlessly, meaninglessly.

However you disguise it, this is the practical outcome of the scientific philosophy which closed the seventeenth century.

...It has held its own as the guiding principle of scientific studies ever since. It is still reigning. Every university in the world organizes itself in accordance with it. No alternative system of organizing the pursuit of truth has been suggested. It is not only reigning, but it is without a rival.

And yet -- it is quite unbelievable. This conception of the universe is surely framed in terms of high abstractions, and the paradox only arises because we have mistaken our abstraction for concrete realities.

... The great characteristic of the mathematical mind is its capacity for dealing with abstractions; and for eliciting from them clear-cut demonstrative trains of reasoning, entirely satisfactory so long as it is those abstractions you want to think about. The enormous success of the scientific abstractions, yielding on the one hand matter with its simple location in space and time, on the other hand mind, perceiving, suffering, reasoning, but not interfering, has foisted onto philosophy the task of accepting them as the most concrete rendering of fact.

Thereby, modern philosophy has been ruined...

By convention sweet is sweet, by convention bitter is bitter, by convention hot is hot, by convention cold is cold, by convention color is color. But in reality there are atoms and the void. That is, the objects of sense are supposed to be real and it is customary to regard them as such, but in truth they are not. Only the atoms and the void are real.

Psychology will be Psychology, and Science Science, as much as ever (as much and no more) in this world, whether free-will be true in it or not. Science, however, must be constantly reminded that her purposes are not the only purposes, and that the order of uniform causation which she has use for, and is therefore right in postulating, may be enveloped in a wider order, on which she has no claims at all.

I confess ... that to posit a soul influenced in some mysterious way by the brain-states and responding to them by conscious affections of its own, seems to me the line of least logical resistance, so far as we yet have attained...

[A] mere admission of the empirical parallelism [between states of consciousness and brain-processes] will ... appear the wisest course. By keeping to it, our psychology will remain positivistic and non-metaphysical; and although this is certainly only a provisional halting-place, and things must some day be more thoroughly thought out, we shall abide there in this book, and ... we shall take no account of the soul. The spiritualistic reader may nevertheless believe in the soul if he will; whilst the positivistic one who wishes to give a tinge of mystery to the expression of his positivism can continue to say that nature in her unfathomable designs has mixed us of clay and flame, of brain and mind, that the two things hang indubitably together and determine each other's being, but how or why, no mortal may ever know.

...[P]sychology is passing into a less simple phase. Within a few years what one may call a microscopic psychology has arisen in Germany, carried on by experimental methods, asking of course every moment for introspective data, but eliminating their uncertainty by operating on a large scale and taking statistical means. This method taxes patience to the utmost, and could hardly have arisen in a country whose natives could be bored. Such Germans as Weber, Fechner, Vierordt, and Wundt obviously cannot; and their success has brought into the field an array of younger experimental psychologists, bent on studying the elements of the mental life, dissecting them out from the gross results in which they are embedded, and as far as possible reducing them to quantitative scales. The simple and open method of attack having done what it can, the method of patience, starving out, and harassing to death is tried ; the Mind must submit to a regular siege, in which minute advantages gained night and day by the forces that hem her in must sum themselves up at last into her overthrow. There is little of the grand style about these new prism, pendulum, and chronograph-philosophers. They mean business, not chivalry. What generous divination, and that superiority in virtue which was thought by Cicero to give a man the best insight into nature, have failed to do, their spying and scraping, their deadly tenacity and almost diabolic cunning, will doubtless some day bring about.

We believe that in the course of learning something like a field map of the environment gets established in the rat's brain. We agree... that the rat in running a maze is exposed to stimuli and is finally led as a result of these stimuli to the responses which actually occur. We feel, however, that the intervening brain processes are more complicated, more patterned and often, pragmatically speaking, more autonomous than do the stimulus-response psychologists. Although we admit that the rat is bombarded by stimuli, we hold that his nervous system is surprisingly selective as to which of these stimuli it will let in at any given time.

...[T]he incoming impulses are usually worked over and elaborated in the central control room into a tentative, cognitive-like map of the environment. And it is this tentative map, indicating routes and paths and environmental relationships, which finally determines what responses, if any, the animal will finally release.

... I, personally, would hold further that it is also important to discover in how far these maps are relatively narrow and strip-like or relatively broad and comprehensive. Both strip-maps and comprehensive-maps may be either correct or incorrect in the sense that they may (or may not), when acted upon, lead successfully to the animal's goal. The differences between such strip maps and such comprehensive maps will appear only when the rat is later presented with some change within the given environment. Then, the narrower and more strip-like the original map, the less will it carry over successfully to the new problem; whereas, the wider and the more comprehensive it was, the more adequately it will serve in the new set-up. In a strip-map the given position of the animal is connected by only a relatively simple and single path to the position of the goal. In a comprehensive-map a wider arc of the environment is represented, so that, if the starting position of the animal be changed or variations in the specific routes be introduced, this wider map will allow the animal still to behave relatively correctly and to choose the appropriate new route.

...

And now, at last, I come to the humanly significant and exciting problem: namely, what are the conditions which favor narrow strip-maps and what are those which tend to favor broad comprehensive maps not only in rats but also in men?

... [I]t is going to be my contention that some, at least, of the so-called 'psychological mechanisms' which the clinical psychologists and the other students of personality have uncovered as the devils underlying many of our individual and social malajustments can be interpreted as narrowings of our cognitive maps due to too strong motivations or to too intense frustration.

My argument will be brief, cavalier, and dogmatic. For I am not myself a clinician or a social psychologist. What I am going to say must be considered, therefore, simply as in the nature of a rat psychologist's ratiocinations offered free.

By way of illustration, let me suggest that at least the three dynamisms called, respectively, "regression," "fixation," and "displacement of aggression onto outgroups" are expressions of cognitive maps which are too narrow and which get built up in us as a result of too violent motivation or of too intense frustration.

...[C]onsider the "displacement of aggression onto outgroups." Adherence to one's own group is an ever-present tendency among primates. It is found in chimpanzees and monkeys as strongly as in men. We primates operate in groups. And each individual in such a group tends to identify with his whole group in the sense that the group's goal's become his goals, the group's life and immortality, his life and immortality. Furthermore, each individual soon learns that, when as an individual he is frustrated, he must not take out his aggressions on the other members of his own group. He learns instead to displace his aggressions onto outgroups. Such a displacement of aggression I would claim is also a narrowing of the cognitive map. The individual comes no longer to distinguish the true locus of the cause of his frustration. The poor Southern whites, who take it out on the Negroes, are displacing their aggressions from the landlords, the southern economic system, the northern capitalists, or wherever the true cause of their frustration may lie, onto a mere convenient outgroup. The physicists on the Faculty who criticize the humanities, or we psychologists who criticize all the other departments, or the University as a whole which criticizes the Secondary School system or, vice versa, the Secondary School system which criticizes the University-or, on a still larger and far more dangerous scene-we Americans who criticize the Russians and the Russians who criticize us, are also engaging, at least in part, in nothing more than such irrational displacements of our aggressions onto outgroups.

I do not mean to imply that there may not be some true interferences by the one group with the goals of the other and hence that the aggressions of the members of the one group against the members of the other are necessarily wholly and merely displaced aggressions. But I do assert that often and in large part they are such mere displacements.

Over and over again men are blinded by too violent motivations and too intense frustrations into blind and unintelligent and in the end desperately dangerous hates of outsiders. And the expression of these their displaced hates ranges all the way from discrimination against minorities to world conflagrations.

What is the name of Heaven and Psychology can we do about it? My only answer is to preach again the virtues of reason-of, that is, broad cognitive maps. And to suggest that the child-trainers and the world-planners of the future can only, if at all, bring about the presence of the required rationality (i.e., comprehensive maps) if they see to it that nobody's children are too over-motivated or too frustrated. Only then can these children learn to look before and after, learn to see that there are often round-about and safer paths to their quite proper goals-learn, that is, to realize that the well-beings of White and of Negro, of Catholic and of Protestant, of Christian and of Jew, of American and of Russian (and even of males and females) are mutually interdependent.

We dare not let ourselves or others become so over-emotional, so hungry, so ill-clad, so over-motivated that only narrow strip-maps will be developed. All of us in Europe as well as in America, in the Orient as well as in the Occident, must be made calm enough and well-fed enough to be able to develop truly comprehensive maps, or, as Freud would have put it, to be able to learn to live according to the Reality Principle rather than according to the too narrow and too immediate Pleasure Principle.

We must, in short, subject our children and ourselves (as the kindly experimenter would his rats) to the optimal conditions of moderate motivation and of an absence of unnecessary frustrations, whenever we put them and ourselves before that great God-given maze which is our human world. I cannot predict whether or not we will be able, or be allowed, to do this; but I can say that, only insofar as we are able and are allowed, have we cause for hope.