|Birth:||January 11, 1842|
|Death:||August 26, 1910|
|Main interests:||Pragmatism, Psychology, Psychology of Religion, Epistemology, Meaning|
|Notable ideas:||The Will to Believe Doctrine, the pragmatic theory of truth, radical empiricism, James-Lange theory of emotion|
|Influences:||C.S. Peirce, J.S. Mill, F.C.S. Schiller|
|Influenced:||F.C.S. Schiller, Henri Bergson, Hilary Putnam, Richard Rorty|
William James (January 11, 1842 – August 26, 1910) was a pioneering American psychologist and philosopher. He wrote influential books on the young science of psychology, educational psychology, psychology of religious experience and mysticism, and the philosophy of pragmatism. He was the brother of novelist Henry James.
William James was born in New York City, son of Henry James, Sr., an independently wealthy and notoriously eccentric Swedenborgian theologian well acquainted with the literary and intellectual elites of his day. The intellectual brilliance of the James family milieu and the remarkable epistolary talents of several of its members have made them a subject of continuing interest to historians, biographers, and critics.
James interacted with a wide array of writers and scholars throughout his life, including his godfather Ralph Waldo Emerson, Horace Greeley, William Cullen Bryant, Oliver Wendell Holmes, Jr., Charles Sanders Peirce, Josiah Royce, George Santayana, Ernst Mach, John Dewey, Helen Keller, Mark Twain, James Frazer, Henri Bergson, H. G. Wells, G. K. Chesterton, Sigmund Freud, Gertrude Stein, and Carl Jung.
William James, with his younger brother Henry James (who became a prominent novelist) and sister Alice James (who is known for her posthumously published diary), received an eclectic trans-Atlantic education, developing fluency in both German and French languages along with a cosmopolitan character. His family made two trips to Europe while he was still a child, setting a pattern that resulted in thirteen more European journeys during his life. His early artistic bent led to an early apprenticeship in the studio of William Morris Hunt in Newport, Rhode Island, but yielded in 1861 to scientific studies at Harvard University's Lawrence Scientific School.
In his early adulthood, James suffered from a variety of physical and mental difficulties, including problems with his eyes, back, stomach, and skin, as well as periods of depression in which he was tempted by -- and even attempted -- suicide. Two younger brothers, Garth Wilkinson (Wilky) and Robertson (Bob), fought in the Civil War, but the other three siblings (William, Henry, and Alice) all suffered from periods of invalidism.
James switched to medical studies at Harvard Medical School in 1864. He took a break in the spring of 1865 to join Harvard's Louis Agassiz on a scientific expedition up the Amazon River, but aborted his trip after eight months, having suffered bouts of severe seasickness and mild smallpox. His studies were interrupted once again due to illness in April 1867. He traveled to Germany in search of a cure and remained until November 1868. (During this period he began to publish, with reviews appearing in literary periodicals like the North American Review.) He finally earned his M.D. degree in June 1869, but never practiced medicine. What he called his "soul-sickness" would only be resolved in 1872, after an extended period of philosophical searching.
James's time in Germany proved intellectually fertile, finding his true interests lay not in medicine but in philosophy and psychology. Later, in 1902 he would write: "I originally studied medicine in order to be a physiologist, but I drifted into psychology and philosophy from a sort of fatality. I never had any philosophic instruction, the first lecture on psychology I ever heard being the first I ever gave".
James spent his entire academic career at Harvard. He was appointed instructor in physiology for the spring 1873 term, instructor in anatomy and physiology in 1873, assistant professor of psychology in 1876, assistant professor of philosophy in 1881, full professor in 1885, endowed chair in psychology in 1889, return to philosophy in 1897, and emeritus professor of philosophy in 1907.
James studied medicine, physiology, and biology, and began to teach in those subjects, but was drawn to the scientific study of the human mind at a time when psychology was constituting itself as a science. James's acquaintance with the work of figures like Hermann Helmholtz in Germany and Pierre Janet in France facilitated his introduction of courses in scientific psychology at Harvard University. He established one of the first—he believed it to be the first—laboratories of experimental psychology in the United States in Boylston Hall in 1875.
During his Harvard years, James joined in philosophical discussions with Charles Peirce, Oliver Wendell Holmes, and Chauncey Wright that evolved into a lively group known as the Metaphysical Club by the early 1870s. Louis Menand speculates that the Club provided a foundation for American intellectual thought for decades to come.
Among James's students at Harvard were such luminaries as George Santayana, W.E.B. Du Bois, G. Stanley Hall, Ralph Barton Perry, Gertrude Stein, Horace Kallen, Morris Raphael Cohen, Alain Locke, C. I. Lewis, and Mary Calkins.
Following his January, 1907 retirement from Harvard, James continued to write and lecture, publishing Pragmatism, A Pluralistic Universe, and The Meaning of Truth. James was increasingly afflicted with cardiac pain during his last years. It worsened in 1909 while he worked on a philosophy text (unfinished but posthumously published as Some Problems in Philosophy). He sailed to Europe in the spring of 1910 to take experimental treatments which proved unsuccessful, and returned home on August 18. His heart failed him on August 26, 1910 at his home in Chocorua, New Hampshire.
He was one of the strongest proponents of the school of Functionalism in psychology, and Pragmatism in philosophy.
William James wrote voluminously throughout his life. A fairly complete bibliography of his writings by John McDermott is 47 pages long. (See below for a list of his major writings and additional collections)
He gained widespread recognition with his monumental Principles of Psychology (1890), twelve hundred pages in two volumes which took ten years to complete. Psychology: The Briefer Course, was an 1892 abridgement designed as a less rigorous introduction to the field. These works criticized both the English associationist school and the Hegelianism of his day as competing dogmatisms of little explanatory value, and sought to re-conceive of the human mind as inherently purposive and selective.
James defined true beliefs as those that prove useful to the believer. Truth, he said, is that which works in the way of belief. "True ideas lead us into useful verbal and conceptual quarters as well as directly up to useful sensible termini. They lead to consistency, stability and flowing human intercourse" but "all true processes must lead to the face of directly verifying sensible experiences somewhere," he wrote.
James' assertion that the value of a truth depends upon its use to the individual who holds it is known as pragmatism. Additional tenets of James' pragmatism include the view that the world is a mosaic of diverse experiences that can only be properly understood through an application of "radical empiricism." Radical empiricism, distinct from everyday scientific empiricism, presumes that nature and experience can never be frozen for absolutely objective analysis, that, at the very least, the mind of the observer will affect the outcome of any empirical approach to truth since, empirically, the mind and nature are inseparable. James' emphasis on diversity as the default human condition--over and against duality, especially Hegelian dialectical duality--has maintained a strong influence in American culture, especially among liberals (see Richard Rorty), and his radical empiricism lies in the background of contemporary relativism. James' description of the mind-world connection, which he described in terms of a "stream of consciousness," had a direct and significant impact on avante garde and modernist literature and art.
In What Pragmatism Means, James writes that the central point of his own doctrine of truth is, in brief, that "truth is one species of good, and not, as is usually supposed, a category distinct from good, and coordinate with it. Truth is the name of whatever proves itself to be good in the way of belief, and good, too, for definite, assignable reasons." Richard Rorty claims that James did not mean to give a theory of truth with this statement, and that we should not regard it as such.
From the introduction to William James's Pragmatism by Bruce Kuklick p.xiv.
James did important work in philosophy of religion. In his Gifford Lectures at the University of Edinburgh he provided a wide-ranging account of The Varieties of Religious Experience (1902) and interpreted them according to his pragmatic leanings. Some of the important claims he makes in this regard:
The investigation of mystical experience was constant throughout the life of James, leading him to experiment with chloral hydrate (1870), amyl nitrite (1875), nitrous oxide (1882), and even peyote (1896). James claimed that it was only when he was under the influence of nitrous oxide that he was able to understand Hegel. He concluded that while the revelations of the mystic hold true, they hold true only for the mystic; for others, they are certainly ideas to be considered, but can hold no claim to truth without personal experience of such. James has been a significant influence for the New Age and Human Potential movements of the 1960s and 1970s. He was non-practicising Congregationalist.
James is one of the two namesakes of the James-Lange theory of emotion, which he formulated independently of Carl Lange in the 1880s. The theory holds that emotion is the mind's perception of physiological conditions that result from some stimulus. In James' oft-cited example; it is not that we see a bear, fear it, and run. We see a bear and run, consequently we fear the bear. Our mind's perception of the higher adrenaline level, heartbeat, etc., is the emotion.
This way of thinking about emotion has great consequences for the philosophy of aesthetics. Here is a passage from his great work, Principles of Psychology, that spells out those consequences.
[W]e must immediately insist that aesthetic emotion, pure and simple, the pleasure given us by certain lines and masses, and combinations of colors and sounds, is an absolutely sensational experience, an optical or auricular feeling that is primary, and not due to the repercussion backwards of other sensations elsewhere consecutively aroused. To this simple primary and immediate pleasure in certain pure sensations and harmonious combinations of them, there may, it is true, be added secondary pleasures; and in the practical enjoyment of works of art by the masses of mankind these secondary pleasures play a great part. The more classic one's taste is, however, the less relatively important are the secondary pleasures felt to be, in comparison with those of the primary sensation as it comes in. Classicism and romanticism have their battles over this point. Complex suggestiveness, the awakening of vistas of memory and association, and the stirring of our flesh with picturesque mystery and gloom, make a work of art romantic. The classic taste brands these effects as coarse and tawdry, and prefers the naked beauty of the optical and auditory sensations, unadorned with frippery or foliage. To the romantic mind, on the contrary, the immediate beauty of these sensations seems dry and thin. I am of course not discussing which view is right, but only showing that the discrimination between the primary feeling of beauty, as a pure incoming sensible quality, and the secondary emotions which are grafted thereupon, is one that must be made.
From Joseph LeDoux's description of William James' Emotion 
One of the long-standing schisms in the philosophy of history concerns the role of individuals in social change.
One faction sees individuals ("heroes" as Thomas Carlyle called them) as the motive power of history, and the broader society as the page on which they write their acts. The other sees society as moving according to holistic principles or laws, and sees individuals as its more-or-less willing pawns. In 1880, James waded into this controversy with "Great Men and Their Environment," an essay published in the Atlantic Monthly. He took Carlyle's side, but without Carlyle's one-sided emphasis on the political/military sphere, upon heroes as the founders or over-throwers of states and empires.
"Rembrandt must teach us to enjoy the struggle of light with darkness," James wrote. "Wagner to enjoy peculiar musical effects; Dickens gives a twist to our sentimentality, Artemus Ward to our humor; Emerson kindles a new moral light within us."