By C.F. Goodey
Beginning with the speculation that not just human intelligence but additionally its antithesis 'intellectual incapacity' are not anything greater than ancient contingencies, C.F. Goodey's paradigm-shifting learn lines the wealthy interaction among labelled human kinds and the greatly altering features attributed to them. From the twelfth-century beginnings of ecu social management to the onset of formal human technological know-how disciplines within the sleek period, A historical past of Intelligence and 'Intellectual incapacity' reconstructs the socio-political and non secular contexts of highbrow skill and incapacity, and demonstrates how those strategies turned a part of psychology, drugs and biology. Goodey examines a wide range of classical, overdue medieval and Renaissance texts, from well known courses on behavior and behaviour to scientific treatises and from non secular and philosophical works to poetry and drama. Focusing specifically at the interval among the Protestant Reformation and 1700, Goodey demanding situations the authorised knowledge that might have us think that 'intelligence' and 'disability' describe average, trans-historical realities. as a substitute, Goodey argues for a version that perspectives highbrow incapacity and certainly the intellectually disabled individual as contemporary cultural creations. His ebook is destined to turn into a customary source for students attracted to the heritage of psychology and drugs, the social origins of human self-representation, and present moral debates concerning the genetics of intelligence.
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Extra info for A history of intelligence and 'intellectual disability' : the shaping of psychology in early modern Europe
Aristotle’s frame of reference is far from that of twentieth-century alarms about racial mixing or the reproductive menace of the feeble-minded, let alone today’s liberal eugenics. A possible objection arises. 25 This is not a deficit model, however. Both abilities are positive functions of the household and polis. ”26 Even here there is no suggestion that the deficit is in the intellect as such. He may be thinking of fellow philosophers such as Diogenes the Cynic, who adopted the life of a homeless beggar.
And so in logic: some classes, though different, are just contiguous rather than mutually repellent, while others, though alike, overlap only partly and are not just identical with each other. 45 The word usually translated as “receptive” (dektikon), then, signifies logical contiguity in the above sense. It is not that human beings “receive” some intellectual content in their subjective understandings. Rather, they belong objectively to that class of living beings which has some possible point of contact with the class of things to which “the understanding” belongs.
There is such a thing as society: man is a “political” (polis-inhabiting) animal. It is the community itself that is human nature, with its own clear goal; it is not just a set of changeable conventions. If so, and if slavery is a part of it, then one is obliged to find something natural in the slave. In addition, it is not clear how a “feeble-minded” population group – even if the Greeks had been able to conceive such a thing – could have contributed positively to the natural goal of community as Aristotle’s slaves do.