Philosophy of Mind

Many cultures throughout history have speculated on the nature of the mind, soul, spirit, etc. For instance, in Ancient Egypt, the Edwin Smith Papyrus contains an early description of the brain, and some speculations on its functions (though in a medical/surgical context). Though other medical documents of ancient times were full of incantations and applications meant to turn away disease-causing demons and other superstition, the Edwin Smith Papyrus gives remedies to almost 50 conditions and only 1 contains incantations to ward off evil. It has been praised as being similar to what is today considered common knowledge, but must be recognized as having originated in a very different context.

Ancient Greek philosophers, from Thales (fl. 550 bc) through even to the Roman period, developed an elaborate theory of what they termed the psuchẽ (from which the first half of "psychology" is derived), as well as other "psychological" terms – nous, thumos, logistikon, etc. (see e.g., Everson, 1991; Green & Groff, 2003). The most influential of these are the accounts of Plato (especially in the Republic – see, e.g., Robinson, 1995), Pythagoras and of Aristotle (esp. Peri Psyches, better known under its Latin title, De Anima – see, e.g., Durrant, 1993; Nussbaum & Rorty, 1992). Hellenistic philosophers (viz., the Stoics and Epicurians) diverged from the Classical Greek tradition in several important ways, especially in their concern with questions of the physiological basis of the mind (see e.g., Annas, 1992). The Roman physician Galen addressed these issues most elaborately and influentially of all. The Greek tradition influenced some Christian and Islamic thought on the topic.

In the Judeo-Christian tradition, the Manual of Discipline (from the Dead Sea Scrolls, ca. 21 BC–61 AD) notes the division of human nature into two temperaments.

In Asia, China had a long history of administering tests of ability as part of its education system. In the 6th century AD, Lin Xie carried out an early experiment, in which he asked people to draw a square with one hand and at the same time draw a circle with the other (ostensibly to test people's vulnerability to distraction). Some have claimed that this is the first psychology experiment, and, therefore, the beginnings of psychology as an experimental science.

India, too, had an elaborate theory of "the self" in its Vedanta philosophical writings (see e.g., Paranjpe, 1998).

The first institutions recognizable as insane asylums were built in the medieval Islamic world in the 8th century: in Baghdad in 705, Fes in the early 8th century, Cairo in 800, and Damascus and Aleppo in 1270. Medieval Muslim physicians also developed practices to treat patients suffering from a variety of "diseases of the mind".

Ahmed ibn Sahl al-Balkhi (850–934) was among the first, in this tradition, to discuss disorders related to both the body and the mind, arguing that "if the nafs [psyche] gets sick, the body may also find no joy in life and may eventually develop a physical illness." Al-Balkhi recognized that the body and the soul can be healthy or sick, or "balanced or imbalanced." He wrote that imbalance of the body can result in fever, headaches and other bodily illnesses, while imbalance of the soul can result in anger, anxiety, sadness and other nafs-related symptoms. He recognized two types of what we now call depression: one caused by known reasons such as loss or failure, which can be treated psychologically; and the other caused by unknown reasons possibly caused by physiological reasons, which can be treated through physical medicine.

In the 1010s, the Iraqi Arab scientist, Ibn al-Haytham (Alhazen) began to carry out experiments in areas related to body and the nafs. In his Book of Optics, for example, he examined visual perception and what we now call sensation, including variations in sensitivity, sensation of touch, perception of colors, perception of darkness, the psychological explanation of the moon illusion, and binocular vision. Al-Biruni also employed such experimental methods in examining reaction time.

Avicenna, similarly, did early work in the treatment of nafs-related illnesses, and developed a system for associating changes in the pulse rate with inner feelings. Avicenna also described phenomena we now recognize as neuropsychiatric conditions, including hallucination, insomnia, mania, nightmare, melancholia, dementia, epilepsy, paralysis, stroke, vertigo and tremor.

Other medieval thinkers who discussed issues related to psychology included:

• Ibn Sirin, who wrote a book on dreams and dream interpretation;
• Al-Kindi (Alkindus), who developed forms of music therapy
• Ali ibn Sahl Rabban al-Tabari, who developed al-‘ilaj al-nafs (sometimes translated as "psychotherapy"),
• Al-Farabi (Alpharabius), who discussed subjects related to social psychology and consciousness studies;
• Ali ibn Abbas al-Majusi (Haly Abbas), described neuroanatomy and neurophysiology
• Abu al-Qasim al-Zahrawi (Abulcasis), described neurosurgery;
• Abū Rayhān al-Bīrūnī, who described reaction time;
• Ibn Tufail, who anticipated the tabula rasa argument and nature versus nurture debate.

Ibn Zuhr (Avenzoar) described disorders similar to meningitis, intracranial thrombophlebitis, and mediastinal germ cell tumors; Averroes attributed photoreceptor properties to the retina; and Maimonides described rabies and belladonna intoxication.

Witelo is considered a precursor of perception psychology. His Perspectiva contains much material in psychology, outlining views that are close to modern notions on the association of ideas and on the subconscious.