The Psychology Of Inner Perceptions

The Psychology of Inner Perceptions is a new branch of psychology. It has its roots in Chinese culture, especially in Traditional Chinese Medicine. The orientation of perception of being either inward or outward marks the distinction between the methodology of existing branches of psychology and that of the Psychology of Inner Perceptions. In the former case, the investigator studies the mind of the subject based on reasoning and analyzing. The mind of the investigator orients outwardly in order to identify the problem and obtain information from the subject. In the latter case however the mind of the investigator orients inwardly, connects to the mind of the subject, and directly perceives information from the inside. Ill information gives rise to a variety of mental disorders and even physical diseases. Pinpointing and erasing it from the inside can save a lot of energy. It is significant for both the patients and psychologists. It is widely recognized that getting mental diseases is an occupational hazard in the psychology profession. In the west, many psychologists suffer from mental disturbance after working for years. Their sicknesses are not "infected" by patients but caused by over consumption of mental energy. Pinpointing and erasing ill information from the inside is simple, direct and costs only a little energy. It can reduce the consumption of psychologists' mental energy and helps solve the big problem in the field of psychology --- the psychological crisis of the psychologists. Every point concerning Traditional Chinese Medicine in this book is illustrated based on Qi-monism Theory. Qi is the basic component of everything. The world originates from a formless matter --- qi. It evolves as qi evolves. Qi becomes increasingly complex till it reaches a critical value in terms of both complexity and subtlety. At this point, the Shen takes form. The Shen functions as the ultimate commander, while emotions, minds and characters are its subordinates. The former can either give permission to the rise of emotions or "dissolve" them when they begin to emerge. It can also change the pattern of the motion and transformation of the five Zang-organs' qi to change one's characters. Once the Shen has fully taken its role as the "True Self", one is no longer a slave of emotions, minds and characters, but their master. When the Shen permeates into an object, it can change the time-space structure of the object with the information it conveys. It may even replace the old time-space structure with a new one, or induce a new time-space structure in it.Humans are the product of the universe. That the product of the universe reflects on the universe is a reflection of the universe on itself, while the reflection of the humans on their mind is a reflection of the universe on the most advanced product of its own. When the mind starts to perceive it own self instead of speculating on the outside world, the world becomes self-aware. And when the mind withdraws into itself, the subject and the object of perceptions are unified.

The Psychology of Inner Perceptions is a new branch of psychology. It has its roots in Chinese culture, especially in Traditional Chinese Medicine. The orientation of perception of being either inward or outward marks the distinction between the methodology of existing branches of psychology and that of the Psychology of Inner Perceptions. In the former case, the investigator studies the mind of the subject based on reasoning and analyzing. The mind of the investigator orients outwardly in order to identify the problem and obtain information from the subject. In the latter case however the mind of the investigator orients inwardly, connects to the mind of the subject, and directly perceives information from the inside. Ill information gives rise to a variety of mental disorders and even physical diseases. Pinpointing and erasing it from the inside can save a lot of energy. It is significant for both the patients and psychologists. It is widely recognized that getting mental diseases is an occupational hazard in the psychology profession. In the west, many psychologists suffer from mental disturbance after working for years. Their sicknesses are not "infected" by the patients but caused by over consumption of mental energy. Pinpointing and erasing ill information from the inside is simple, direct and costs only a little energy. It can reduce the consumption of psychologists' mental energy and helps solve the big problem in the field of psychology --- the psychological crisis of the psychologists. Every point concerning Traditional Chinese Medicine in this book is illustrated based on Qi-monism Theory. Qi is the basic component of everything. The world originates from a formless matter --- qi. It evolves as qi evolves. Qi becomes increasingly complex till it reaches a critical value in terms of both complexity and subtlety. At this point, the Shen takes form. The Shen functions as the ultimate commander, while emotions, minds and characters are its subordinates. The former can either give permission to the rise of emotions or "dissolve" them when they begin to emerge. It can also change the pattern of the motion and transformation of the five Zang-organs' qi to change one's characters. Once the Shen has fully taken its role as the "True Self", one is no longer a slave of emotions, minds and characters, but their master. When the Shen permeates into an object, it can change the time-space structure of the object with the information it conveys. It may even replace the old time-space structure with a new one, or induce a new time-space structure in it. Humans are the product of the universe. That the product of the universe reflects on the universe is a reflection of the universe on itself, while the reflection of the humans on their mind is a reflection of the universe on the most advanced product of its own. When the mind starts to perceive it own self instead of speculating on the outside world, the world becomes self-aware. And when the mind withdraws into itself, the subject and the object of perceptions are unified.

The Psychology of Inner Perceptions is a new branch of psychology. It has its roots in Chinese culture, especially in Traditional Chinese Medicine. The orientation of perception of being either inward or outward marks the distinction between the methodology of existing branches of psychology and that of the Psychology of Inner Perceptions. In the former case, the investigator studies the mind of the subject based on reasoning and analyzing. The mind of the investigator orients outwardly in order to identify the problem and obtain information from the subject. In the latter case however the mind of the investigator orients inwardly, connects to the mind of the subject, and directly perceives information from the inside. Ill information gives rise to a variety of mental disorders and even physical diseases. Pinpointing and erasing it from the inside can save a lot of energy. It is significant for both the patients and psychologists. It is widely recognized that getting mental diseases is an occupational hazard in the psychology profession. In the west, many psychologists suffer from mental disturbance after working for years. Their sicknesses are not "infected" by the patients but caused by over consumption of mental energy. Pinpointing and erasing ill information from the inside is simple, direct and costs only a little energy. It can reduce the consumption of psychologists' mental energy and helps solve the big problem in the field of psychology --- the psychological crisis of the psychologists. Every point concerning Traditional Chinese Medicine in this book is illustrated based on Qi-monism Theory. Qi is the basic component of everything. The world originates from a formless matter --- qi. It evolves as qi evolves. Qi becomes increasingly complex till it reaches a critical value in terms of both complexity and subtlety. At this point, the Shen takes form. The Shen functions as the ultimate commander, while emotions, minds and characters are its subordinates. The former can either give permission to the rise of emotions or "dissolve" them when they begin to emerge. It can also change the pattern of the motion and transformation of the five Zang-organs' qi to change one's characters. Once the Shen has fully taken its role as the "True Self", one is no longer a slave of emotions, minds and characters, but their master. When the Shen permeates into an object, it can change the time-space structure of the object with the information it conveys. It may even replace the old time-space structure with a new one, or induce a new time-space structure in it.Humans are the product of the universe. That the product of the universe reflects on the universe is a reflection of the universe on itself, while the reflection of the humans on their mind is a reflection of the universe on the most advanced product of its own. When the mind starts to perceive it own self instead of speculating on the outside world, the world becomes self-aware. And when the mind withdraws into itself, the subject and the object of perceptions are unified.

Carl Stumpf (1848-1936) was a German philosopher and psychologist and a visionary and important academic. During his lifetime, he ranked among the most prominent scientists of his time. Stumpf's intention, as evident in his book, Tone Psychology, was to investigate the phenomenon of tone sensation in order to understand the general psychic functions and processes underlying the perception of sound and music. It could be argued that modern music psychology has lost or perhaps ignored the epistemological basis that Carl Stumpf developed in his Tone Psychology. To gain a confident psychological basis, the relevance of Stumpf's deliberations on music psychology cannot be overestimated. Analyses of the essence of tones, complex tones and sounds are fundamental topics for general psychology and epistemology. By the end of this two-volume work, Stumpf had established an epistemology of hearing. The subject of Volume I is the sensation of successive single tones. Stumpf demonstrates that analysis leads to the realisation of a plurality (is there only one tone or are there several tones?), which is then followed by a comparison: an increase may be observed (one tone is higher than the other) or a similarity may be realised (both tones have the same pitch or the same loudness). With almost mathematical stringency, Stumpf developed a topology of tones. Volume II deals with the sensation of two simultaneous tones (musical intervals). The books are stimulating, rewarding and provocative and will appeal to music psychologists, music theorists, general psychologists, philosophers, epistemologists and neuroscientists.

Routledge is now re-issuing this prestigious series of 204 volumes originally published between 1910 and 1965. The titles include works by key figures such asC.G. Jung, Sigmund Freud, Jean Piaget, Otto Rank, James Hillman, Erich Fromm, Karen Horney and Susan Isaacs. Each volume is available on its own, as part of a themed mini-set, or as part of a specially-priced 204-volume set. A brochure listing each title in the "International Library of Psychology" series is available upon request.

This book is about Austrian philosophy leading up to the philosophy of Rudolf Haller. It emerged from a philosophy conference held at the University of Arizona by Keith Lehrer with the support of the University of Arizona and Austrian Cultural Institute. We are grateful to the University of Arizona and the Austrian Cultural Institute for their support, to Linda Radzik for her editorial assistance, to Rudolf Haller for his advice and illuminating autobiographical essay and to Ann Hickman for preparing the camera-ready typescript. The papers herein are ones preseJ,lted at the conference. The idea that motivated holding the conference was to clarify the conception of Austrian Philosophy and the role of Rudolf Haller therein. Prof Rudolf Haller of Karl-Franzens University of Graz has had a profound influence on modern philosophy, which, modest man that he is, probably amazes him. He has made fine contributions to many areas of philosophy, to aesthetics, to philosophy of language and the theOl)' of knowledge. His seven books and more than two hundred articles testify to his accomplishments. But there is something else which he did which was the reason for the conference on Austrian Philosophy in his honor. He presented us, as Barry Smith explains, with a unified conception of Austrian Philosophy.

For the last 100 years historians have denigrated the psychology of the Critique of Pure Reason. In opposition, Patricia Kitcher argues that we can only understand the deduction of the categories in terms of Kant's attempt to fathom the psychological prerequisites of thought, and that this investigation illuminates thinking itself. Kant tried to understand the "task environment" of knowledge and thought: Given the data we acquire and the scientific generalizations we make, what basic cognitive capacities are necessary to perform these feats? What do these capacities imply about the inevitable structure of our knowledge? Kitcher specifically considers Kant's claims about the unity of the thinking self; the spatial forms of human perceptions; the relations among mental states necessary for them to have content; the relations between perceptions and judgment; the malleability essential to empirical concepts; the structure of empirical concepts required for inductive inference; and the limits of philosophical insight into psychological processes.

The Oxford Handbook of Philosophy of Perception is a survey by leading philosophical thinkers of contemporary issues and new thinking in philosophy of perception. It includes sections on the history of the subject, introductions to contemporary issues in the epistemology, ontology and aesthetics of perception, treatments of the individual sense modalities and of the things we perceive by means of them, and a consideration of how perceptual information is integrated and consolidated. New analytic tools and applications to other areas of philosophy are discussed in depth. Each of the forty-five entries is written by a leading expert, some collaborating with younger figures; each seeks to introduce the reader to a broad range of issues. All contain new ideas on the topics covered; together they demonstrate the vigour and innovative zeal of a young field. The book is accessible to anybody who has an intellectual interest in issues concerning perception.