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Abstract
In examining the historical changes in cognitive psychology from 1895 to 1949, it is necessary to transform cognitive psychology into cognitive practice. In the late Qing and early Republic era (1895-1919), cognitive practice mainly appeared as the cognition of the sick at heart. Against the background of the late Qing importation of Western learning aimed at securing national salvation, the intellectual class, represented by Tan Sitong, hastily dressed the wound to the traditional Chinese learning of Heaven and man inflicted by late nineteenth century scientific knowledge from Europe and America. They regarded cognition as the understanding gained in the practice of self-cultivation, as affording man a spiritual resting place between Heaven and Earth. By the time of the Republic of China (1920-1949), the main form of cognitive practice had become ghostly cognition. Under the banner of saving the country by means of science, higher education researchers, represented by Lu Zhiwei, explored cognition with the help of such intermediaries as physiological mechanisms and language structure. Men could easily become ghosts trapped in intermediaries when they plunged into the conceptual world in search of truth, as their cognitive practice evolved into the conceptual grasp of ghosts. This ghostly cognition continued into later information processing psychology and was disseminated among the mass of the public. A deeper level of the cognition of the sick at heart remains for future study, on the lengthy road home.
Notes
1 J.M. Cattell, “The Advance of Psychology,” pp. 533-541.
2 A.H. Fuchs, “Contributions of American Mental Philosophers to Psychology in the United States,” pp. 79-99.
3 Thomas Hardy Leahey, A History of Psychology: Main Currents in Psychological Thought (Fifth Ed.), p. 349.
4 Wang Yuanhua, Collected Essays of Wang Yuanhua (vol. 5), p. 24.
5 Gong Zizhen, Collected Works of Gong Zizhen, p. 127.
6 Ibid.
7 Jin Kemu, “A Modern Interpretation of the Heart Sutra.”
8 Pierre Hadot, The Veil of Isis: An Essay on the History of the Idea of Nature, p. 7.
9 Zhang Hao, Self-selected Essays of Zhang Hao, pp. 134-152.
10 Zhu Xi, Collected Commentaries to the Book of Songs, p. 42.
11 Zhu Xi, Collected Commentaries to the Book of Songs, p. 42.
12 Yu Anbang, “‘Melancholic Turn’ on Late Style or Others: Yee Der-Huey’s Journey to Faith Healing.”
13 Wang Dewei, Lyrical Tradition and Chinese Modernity: Eight Lectures at Peking University, pp. 44-63.
14 Tan Sitong, A Study of Benevolence, p. 1.
15 Tan Sitong, A Study of Benevolence, p. 2.
16 Kuan-Min Huang, On the Margins of Imagination: Overflowing of the Poetics of Gaston Bachelard, pp. 30-33.
17 Zhang Dainian, Collected Works of Zhang Dainian (vol. 1), pp. 105-114.
18 Tan Sitong, A Study of Benevolence, p. 5.
19 Ibid., p. 8.
20 Tan Sitong, A Study of Benevolence, p. 5.
21 Ibid., p. 33.
22 Ibid., p. 12.
23 Ibid., p. 7.
24 Ibid., p. 5.
25 Ibid., p. 8.
26 Ibid., p. 8.
27 Ibid., pp. 9-10.
28 Tan Sitong, A Study of Benevolence, p. 32.
29 Ibid., p. 62.
30 Ibid., p. 7.
31 Zhang Yaoxiang, “A Brief History of the Development of Chinese Psychology.”
32 Wang Jingxi, “Eight Years of Research on Experimental Psychology in China.”
33 Lu Zhiwei, “The Immediate Future of Chinese Psychology.”
34 Chih Wei Luh, “A Comparative Approach toward the Psychology of Cognition,” pp. 445-451.
35 Lu Zhiwei and Sun Qiying, “Effect of Reversal of Brightness of Shape and Background Discrimination: A Comparison of Rats with Young Children.”
36 Lu Zhiwei and Sun Qiying, “Effect of Reversal of Brightness of Shape and Background Discrimination: A Comparison of Rats with Young Children.”
37 Chih Wei Luh, “A Comparative Approach toward the Psychology of Cognition,” pp. 445-451.
38 Ibid.
39 Lu Zhiwei, “Afterword.”
40 Lu Zhiwei, Crossing the River, pp. 9-11.