By Kurt Koffka

During this e-book, Kurt Koffka reformulates the fundamental query of notion. some time past it had frequently been assumed that there has been relatively little need to provide an explanation for the beneficial properties of veridical belief. the following Koffka rejects this strategy: whatever the veridicality of conception, the researcher should always ask the query, "Why do issues glance as they do?" The booklet information the phenomenological and holistic method of this question which the Gestalt circulate embraced, whereas additionally reviewing the huge examine which have been carried out as much as that point in aid of the Gestalt orientation. this can be a re-creation of the unique 1935 book through Routledge, up-to-date with a brand new creation.

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Additional resources for Principles of Gestalt Psychology

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Being-in-itself/being-for-itself Appearing in various formulations and in various contexts across Merleau-Ponty’s work, the classical distinction between the “in itself” (the world or universe as it exists indifferent to human knowledge or perception) and the “for itself” (the transparent and reflective existence of consciousness) structures much of his research. He often identifies the “in itself” with empiricism, and the “for itself” with intellectualism, and the attempt to synthesize or sustain the two as related opposites with bad dialectic.

Leonardo’s life or his works are not the necessary outcome of his past, they are responses to that past that take it up and capture its sense toward further expressions. Chiasm The term derives from the Greek letter chi (“x”) and indicates an intertwining or a crossing-over relation or arrangement. This is often employed to describe a rhetorical structure or to describe the crisscrossing structures of nerves in the brain. Merleau-Ponty uses 38 Child Psychology and Pedagogy the term in his late ontology as a manner of capturing his understanding of flesh and the reversibility of touching/touched or of the visible and the invisible.

Turning his attention to the “child’s lived experience” of perception, Merleau-Ponty attempts to demonstrate the direct experience of a child before it is “systematized by language and thought” (141). Weighing several competing interpretations, he discusses how children’s drawings relate to society and to their perceptual experience (165–76). He adopts Wallon’s concept of “ultra-things,” namely things that remain active in child experience even though they do not adhere to spatial or temporal laws.

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