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Updated: May 11, 2025
Certainly a word of La Rochefoucauld beside the psychologizing proverb looks like the scintillating, well-cut diamond beside a moonstone. “We imitate good actions through emulation, and bad ones through a malignity in our nature which shame concealed and example sets at liberty”; “It is much easier to suppress a first desire than to satisfy those that follow”; “While the heart is still agitated by the remains of a passion, it is more susceptible to a new one than when entirely at rest”; “Women in love more easily forgive great indiscretions than small infidelities”; “The reason we are not often wholly possessed by a single vice is that we are distracted by several.” But is this not ultimately some degrees too witty to be true, and has our system of prescientific psychology the right to open the door to such glittering epigrams which are uttered simply to tickle or to whip the vanity of man?
In what we may term "prescientific days" people were in no uncertainty about the interpretation of dreams. When they were recalled after awakening they were regarded as either the friendly or hostile manifestation of some higher powers, demoniacal and Divine.
If you have a chipmunk for a neighbor, you may soon become on such intimate terms with him that he will search your pockets for nuts and sit on your knee and shoulder and eat them. But why keep alive and circulate as truth these animal legends of the prescientific ages? Thoreau was not a born naturalist, but a born supernaturalist.
His analysis of the processes of molecular physics as they appear in the organism leads him to recognize and to name a new force, or a new manifestation of force, which he hesitates to call vital, because of the associations of this term with a prescientific age, but which he calls "biotic energy."
The reports of His mighty works have to be carefully scrutinized by historical scholars, and no doubt the historicity of some of them is much more fully attested than that of others; but when every allowance is made for the ideas of a prescientific age in which miracles were relatively frequent, and for the possible growth of the marvellous elements in the tradition, enough remains to show that here was a Personality whose power cannot be limited by our usual standards of human ability.
Little wonder that the good people are asking, Have we lost faith? We may or we may not have lost faith, but can we not see that our faith does not give us a key to the problem? Our faith is founded on the old prescientific conception of a universe in which good and evil are struggling with each other, with a Supreme Being aiding and abetting the good.
But any statement coming from prescientific days is open to doubt; methods of investigation then were not what they are now; the dogma of the existence of spirit is too important a one to be accepted on any but incontrovertible evidence, and the vast sum of statements of apparitions which have come to us from the past, or from the non-scientific peoples of the present, must be dismissed with the one verdict, not proven.
What I wish to offer, therefore, is only a first collection of psychological statements, which the prescientific psychologists have proclaimed, and surely will go on proclaiming, and ought to go on proclaiming, as they do it so beautifully, where we scientists have nothing but tiresome formulæ. Let us begin at the beginning.
This combination of physical and mental conditions so amazingly favorable to the spread of the Voltairean ideas was a circumstance independent of the state of the surrounding atmosphere, and was what in the phraseology of prescientific times might well have been called providential.
It seems almost surprising that this overwhelmingly rich harvest of prescientific psychology has never been examined from the standpoint of scientific psychology, and that no one has sifted the wheat from the chaff. The very best would be not only to gather such material, but to combine the sayings of the naïve psychologists in a rounded system of psychology.
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