Everyday psychology

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Under folk psychology or pop psychology (. English folk psychology , not to be confused with social psychology ) is understood - as opposed to psychology as a science - the totality of terms of the vernacular , widespread ideas and habitual modes of explanation that traditionally and customarily used to act , To represent behavior and other reactions of oneself and others in connection with “internal processes” of a spiritual and emotional nature, to understand in one's own imagination and to explain or predict them. Intuitive , lay , kitchen, or common sense psychology are similar terms.

basis

Everyday psychology in the circumscribed sense as the psychology of everyone could, according to linguistic-historical observations, have gradually begun to develop in our cultural area only a good three thousand years ago. It is taken for granted that “all” people and partly also animals have an “ inside ” with at least similar, if not identical “internal processes” or “impulses”, which is called “inner life” in colloquial language. This also includes numerous ideas and convictions that have arisen in practical life about which “internal mechanisms” play a role in people's reactions; However, they for their part often have prerequisites that are hardly known or reflected in their different and sometimes contradicting nature, so that they are often a subliminal cause of misunderstanding and misunderstanding with long undiscovered and therefore sometimes far-reaching consequences.

As orientation knowledge acquired in everyday life and continuously tested in practice, which is based on subjective self-experience and primarily serves practical purposes in coping with daily life , everyday psychology is unable to make statements that go beyond this. For example, it cannot explain the basics and differences of individual learning abilities, nor the nature and individual configuration of our imagination and our memory based on it, or the origin and function of dreams or the associative relationships in dreams. On their basis, however, more psychological relationships can be clarified when taking a closer look at details than is necessary for ordinary life and is therefore generally known, as becomes clear in psychotherapies in which generally normal colloquial language is spoken and for communication in this context as well incessant use is made of everyday psychological concepts.

In the Philosophy of Spirit it is discussed to what extent the concepts of everyday psychology are compatible, to be supplemented or to be corrected with the scientific conceptualizations in academic psychology and its related biological and social scientific areas.

Deviating from what has been presented so far, and almost in contrast to it, Georges Politzer understood the design and development of an everyday psychological science suitable for everyday use as "everyday psychology".

Conversely, based on the concept of kitchen Latin, there is the expression of a kitchen psychology , with which a flat, naive and unreflective form of the use of everyday psychological knowledge is described.

Popular Psychology

Similar to the “plausibility of central beliefs of many world religions”, “popular psychology - the general way of talking about people - [...] depends on an adequate theory of mental causality”.

In many cases, according to Kurt Derungs, “one's own critical thinking […] is not the goal of popular psychology. Rather, the women and men are adapted to a teaching structure in order not to deviate from the ideological line in terms of ideas and interpretations. [...] Popular psychology knows [...] also a monotheism , a religious founder and a missionary zeal . "

Mario Bunge and Rubén Ardila write about popular psychology: “While physicists have absolutely nothing to do with ' popular physics ', 'popular psychology' is often a reasonable starting point for psychological research. Indeed, it seeks to broaden, deepen, and free from error what we have termed popular psychology, an endeavor that also includes various insights that can be gleaned not least from the great works of art. For this reason, popular psychology will not go away, rather it will probably be improved step by step and enriched by various results of scientific psychology. "

See also

literature

  • Paul Churchland : Folk Psychology. In: Samuel Guttenplan (Ed.): A Companion to the Philosophy of Mind. Blackwell, Oxford 1994, pp. 308-316. (Review article highlighting the position of eliminative materialism)
  • Egon Daldorf: Soul, Spirit and Consciousness. An interdisciplinary study of the mind-body relationship from an everyday psychological and scientific perspective . Königshausen & Neumann, Würzburg 2005. (Contains, among other things, a detailed description of the genesis of the term and further references.)
  • Barbara von Eckardt: Folk Psychology. In: Samuel Guttenplan (Ed.): A Companion to the Philosophy of Mind. Blackwell, Oxford 1994, pp. 300-307. (Review article)
  • Uwe Laucken : Naive behavior theory. Klett, Stuttgart 1974, ISBN 3-12-925260-6 .
  • Shaun Nichols: Folk Psychology. In: Encyclopedia of Cognitive Science. Nature Publishing Group, London 2002, pp. 134–140 (Review article - online version here ( Memento of October 11, 2002 in the Internet Archive ).)
  • Stephen Stich , Ian Ravenscroft : What Is Folk Psychology? In: Cognition. 1994: 50, 1-3, pp. 447-468.
  • Volker Kitz , Manuel Tusch : Psycho? Logical! Useful insights from everyday psychology . Heyne Verlag , Munich 2011, ISBN 978-3-453-60179-6 ( dnb.de [accessed on March 29, 2013] original edition).

Web links

Individual evidence

  1. ↑ Report Psychology: Interview with Dr. Hans-Peter Nolting on kitchen psychology from July 24, 2014 accessed on September 2, 2017
  2. ↑ Egon Daldorf : Soul, Mind and Consciousness: An Interdisciplinary Investigation. 2005, p. 122, ISBN 3-8260-3072-9 .
  3. ↑ So the thesis of Julian Jaynes in The Origin of Consciousness. Rowohlt, Reinbek 1993, ISBN 3-499-19529-1 : in the 5th chapter of his "Second Book" m. d. T. He shows the evidence of the story exemplarily with the Greek terms Thymos - p. 318 f., Phrenes - p. 320 ff., Kradie - p. 323 f., Etor - p. 324 ff., Noos - p. 327 ff. and psyche - p. 329 ff., how their use to designate obvious, externally visible physical conditions became in a second phase to designate internal correspondences, before they gradually became psychologically important expressions for designating elements of a inner imagination, consciousness after Jaynes walked. (For language development overall see also ds. The Evolution of Language in the Late Pleistocene. Annals of the New York Academy of Sciences , 1976, p. 280, 312-325. And The evolution of language in the gen. Book p. 163– 174).
  4. ↑ So the terminological suggestion for this by Dirk Hartmann : Philosophical foundations of psychology. ( Memento of November 26, 2015 in the Internet Archive ) (PDF; 17.1 MB) WBG, Darmstadt 1998, ISBN 3-534-13887-2 , p. 46 ff.
  5. ↑ S. now Colin McGinn : The Spiritual Eye. From the power of the imagination. Primus, Darmstadt 2007, ISBN 978-3-89678-293-9 .
  6. ↑ S. Ingo-Wolf Kittel : Mundwerk - Psychotherapy from the point of view of the practitioner. In: Martin Wollschläger (Ed.): Brain - Heart - Soul - Pain. Psychotherapy between neurosciences and humanities . dgvt-Verlag, Tübingen 2008, ISBN 978-3-87159-073-3 , pp. 25-40.
  7. ↑ Ted Peters , Gaymon L. Bennett , Kang Phee Seng : Building Bridges: Science and Religion. 2006, p. 174. ISBN 3-525-56975-0 .
  8. ↑ Kurt Derungs : The original fairy tales of the Brothers Grimm: Manuscripts. 1999, p. 300.
  9. ↑ Mario Bunge , Rubén Ardila : Philosophy of Psychology . Chapter 3.3: Non-scientific approaches to psychology . 1990, p. 72. ISBN 3-16-345550-6 .