in history of psychology while searching for truth, Is Plato belongs to empiricism or positivism?
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to be honest, i don't think plato would be either...he would be a rationalist...he seemed to believe that we are born with knowledge residing in us and we discover it as we go along.
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Falsehood has existence. It does exist so long as it is unfolded and the Truth emerges out of it. It is Francis Bacon who said that Truth emerges more from errors than from confusion.
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Socratic dialog consists of a teacher leading the student to truth or knowledge using questions.  These questions are formulated in ways that stimulate thought processes leading students to their own insights.  In other words, there is an assumption that the teacher knows "the truth" and is also in control, i.e., uses the dialog to guide the student.  Paulo Freire, in contrast, elevates the student to the role of co-investigator in the search for truth.  The student has a say in the formulation of the questions as well as determining which answers are valid.  Although with Socrates approach, knowledge is not simply passed from teacher to student, the master-apprentice relationship still holds.  Freire instead makes the student a partner in the quest for knowledge.
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Epistemology is the branch of philosophy which studies the nature and standards of knowledge. The big problem of epistemology is known as the "Problem of Universals".  This problem deals with the relationship of abstractions to concretes, that is ideas relation to facts.
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YES Im really interested in paraphyschology!!! Parapsychology is the study of the evidence of mental awareness or influence of external objects without interaction from known physical means. Most objects of study fall within the realm of "mind-to-mind" influence (such as extra-sensory perception, folie a deux and telepathy ... More » \nI could go on and on!!! :)
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Rational, sane, thinking, inquisitive, ...\n\nAgnostic is the term you seek.\n\nFor a better appreciation of the evolution of the term, you\nmay want to read more on "gnosticism."  \n\nhttp://en.wikipedia.org/wiki/Gnosticism\n\nI note that several posters already answered your question, and a link has been furnished for agnosticism.\n\nI felt you may gain insight through reading on the topic of gnosticism.\n\nHope it all helps.  \n\nThirst for knowledge.
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[entry, MIT Encyclopedia of the Cognitive Sciences]\n\n\n\nGRICE, H. PAUL\n\n\nKent Bach\n\n\n\n\nGRICE, H. PAUL (1913-1988), English philosopher, is best known for \n\nhis contributions to the theory of meaning and communication. This work \n\n(collected in Grice 1989) has had lasting importance for philosophy and \n\nlinguistics, with implications for cognitive science generally. His \n\nthree most influential contributions concern the nature of communication, \n\nthe distinction betwen speaker's meaning and linguistic meaning, and the \n\nphenomenon of conversational implicature. \n\n\n\n\nGrice's concept of speaker's meaning was an ingenious refinement of the \n\ncrude idea that communication is a matter of intentionally affecting \n\nanother person's psychological states. He discovered that there is a \n\ndistinctive, rational means by which the effect is achieved: by way of \n\ngetting one's audience to recognize one's intention to achieve it. The \n\nintention includes, as part of its content, that the audience recognize \n\nthis very intention by taking into account the fact that they are intended \n\nto recognize it. A communicative intention is thus a self-referential, or \n\nreflexive, intention. It does not involve a series of nested intentions \n\n--the speaker does not have an intention to convey something and a \n\nfurther intention that the first be recognized, for then this further \n\nintention would require a still further intention that it be recognized, \n\nand so on ad infinitum. Confusing reflexive with iterated intentions, \n\nto which even Grice himself was prone, led to an extensive literature \n\nreplete with counterexamples to ever more elaborate characterizations of \n\nthe intentions required for genuine communication (see, e.g., Strawson \n\n1964 and Schiffer 1972), and to the spurious objection that it involves \n\nan infinite regress (see Sperber and Wilson 1986, whose own "RELEVANCE" \n\ntheory neglects the reflexivity of communicative intentions). Although \n\nthe idea of reflexive intentions raises subtle issues (see the exchange \n\nbetween Recanati 1986 and Bach 1987), it clearly accounts for the \n\nessentially overt character of communicative intentions, namely, that \n\ntheir fulfillment consists their recognition (by the intended audience). \n\nThis idea forms the core of a Gricean approach to the theory of speech \n\nacts, including nonliteral and indirect speech acts (Bach and Harnish \n\n1979). Different types of speech acts (statements, requests, apologies, \n\netc.) may be distinguished by the type of propositional attitude (belief, \n\ndesire, regret etc.) being expressed by the speaker.\n\n\n\n\nGrice's distinction between speaker's and linguistic MEANING reflects the \n\nfact that what a speaker means in uttering a sentence freque diverges \n\nfrom what the sentence itself means. A speaker can mean something other \n\nthan what the sentence means, as in "Nature abhors a vacuum," or \n\nsomething more, as in "Is there a doctor in the house?" Grice invoked \n\nthis distinction for two reasons. First, he thought linguistic meaning \n\ncould be reduced to (standardized) speaker's meaning. This reductive \n\nview has not gained wide acceptance, because of its extreme complexity \n\n(see Grice 1989, ch. 14 and ch. 6, and Schiffer 1972) and because it \n\nrequires the controversial assumption that language is essentially a \n\nvehicle for communicating thoughts and not a medium of thought itself. \n\nStill, many philosophers would at least concede that mental content is a \n\nmore fundamental notion than linguistic meaning, and perhaps even that \n\nSEMANTICS reduces to PROPOSITIONAL ATTITUDE psychology.\n\n\n\n\nGrice's other reason for invoking the distinction between speaker's and \n\nlinguistic meaning was to combat extravagant claims, made by so-called \n\n"ordinary language" philosophers, about v
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As an organized body of knowledge and objective investigation, psychology absolutely is a science.  Moreover, experimental psychology is one of, if not the most methodologically sound social science.  \n\nI agree that the statement above is extremely vague.  Also, there are certain types of behavior and mental processes that are more or less interesting to psychologists of different types (i.e. clinical, developmental, social, biological, environmental, etc.).  \n\nRegarding phenomena of interest, there is certainly great overlap between anthropology, sociology, economics, and other fields, but in no way does this justify questioning the legitimacy of psychology as a science.\n\nI would be glad to help the questioner (or the previous responder) clarify definitions or conceptualizations of the field if needed...
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Here's a link about the Alexander Technique. From what I can tell, it doesn't have much to do with Plato.
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Philosophy is about asking questions.\nPhysics is about answering questions.
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check the wikipedia on Plato's Republic .. its probably all there.
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A nut with little or no formal training \n\nParapsychology is the study of certain types of paranormal phenomena (parapsychology comes from the Greek para, “beside, beyond,” + psychology, derived from the Greek psyche, “soul, mind,” + logos “rational discussion”). The term was coined by Max Dessoir (1889). J. B. Rhine adopted it to refer to the scientific study of paranormal phenomena which are manifestations of psi.A ccording to The Parapsychological Association, an organization affiliated with the American Association for the Advancement of Science[4], parapsychological phenomena can be categorized thus:\n\nThese [paranormal] anomalies fall into three general categories: ESP[...] [Extra-Sensory Perception], PK [Psychokinesis], and phenomena suggestive of survival after bodily death, including near-death experiences, apparitions, and reincarnation. Most parapsychologists today expect that further research will eventually explain these anomalies in scientific terms, although it is not clear whether they can be fully understood without significant (some might say revolutionary) expansions of the current state of scientific knowledge. Other researchers take the stance that existing scientific models of perception and memory are adequate to explain some or all parapsychological phenomena.
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Truthfulness is telling the truth.\n\nOptimism, the opposite of pessimism, exemplifies a lifeview where one looks upon the world as a positive place. Optimists generally believe that people and events are inherently good. They have a so-called "positive" outlook on life, believing that things will work out in the end. A common conundrum illustrates optimism versus pessimism with the question, does one regard a given glass of water as half full or as half empty? Conventional wisdom expects optimists to reply with half full and pessimists to respond with half empty.\n\nPhilosophers often link the concept of optimism with the name of Gottfried Leibniz, who held that we live in the "best of all possible worlds," a theodicy which Voltaire famously mocked in his satirical novel Candide. The philosophical pessimism of, for instance, Arthur Schopenhauer, provides an opposite pole to philosophical optimism.\n\nThe anarchist philosopher William Godwin demonstrated perhaps even more optimism than Leibniz. He hoped that society would eventually reach the state where calm reason would replace all violence and force, that mind could eventually make matter subservient to it, and that intelligence could discover the secret of immortality. (Some express surprise to learn that a freedom-loving anarchist like William Godwin disapproved of suicide, but his disapproval came from his optimistic view of suicide as almost always a mistake.)\n\nOveroptimism, or strong optimism, is the overarching mental state wherein people believe that things will more likely go well for them than go badly. Compare this with the valence effect of prediction, a tendency for people to overestimate the likelihood of good things happening rather than bad things.\n\nPersonal optimism correlates strongly with self-esteem, with psychological well-being and with personal health. Martin Seligman, in researching this area, criticises academics for focusing too much on causes for pessimism and not enough on optimism. He points out that in the last three decades of the 20th century journals published 46,000 psychological papers on depression and only 400 on joy.\n\nIdeologically convinced optimists may defend failures in their hoped-for outcomes by discussing "misplaced optimism" rather than abandoning optimism altogether.\n\nA number of scholars have suggested that, although optimism and pessimism might seem like opposites, in psychological terms they do not function in this way. Having more of one does not mean you have less of the other. The factors that reduce one do not necessarily increase the other. On many occasions in life we need both in equal supply. Antonio Gramsci famously called for "pessimism of the intellect, optimism of the will": the one the spur to action, the other the resilience to believe that such action will result in meaningful change even in the face of adversity.\n\nHope can become a force for social change when it combines optimism and pessimism in healthy proportions. John Braithwaite, an academic at the Australian National University, suggests that in modern society we undervalue hope because we wrongly think of it as a choice between hopefulness and naivity as opposed to scepticism and realism.
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The Age of Enlightenment refers to the 18th century in European philosophy, and is often thought of as part of a larger period which includes the Age of Reason. The term also more specifically refers to a historical intellectual movement, "The Enlightenment." This movement advocated rationality as a means to establish an authoritative system of ethics, aesthetics, and knowledge. The intellectual leaders of this movement regarded themselves as courageous and elite, and regarded their purpose as leading the world toward progress and out of a long period of doubtful tradition, full of irrationality, superstition, and tyranny (which they believed began during a historical period they called the "Dark Ages"). This movement also provided a framework for the American and French Revolutions, the Latin American independence movement, the Polish Constitution of May 3 as well as leading to the rise of capitalism and the birth of socialism. It is matched by the high baroque and classical eras in music, and the neo-classical period in the arts, and receives contemporary application in the unity of science movement which includes logical positivism.
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1.The Early History of adolescence was primarily recognized and afforded for humanity a cause to be recorded by the teachings of Aristotle (Greece; Fourth Century B.C., Philosopher) and Plato (Greece; Fourth Century B.C. Philosopher/Tutor).  Both philosophers recognized the very important stage/or stage developments of adolescence.  \n2.Aristotle’s argument was simply that ‘the most important aspect of adolescence is the ability to choose, and that self-determination is a hallmark of maturity; that and a good aggregate of ‘egocentrism,’ and according to \n3.Plato it was his strong belief ‘that children should spend their time in sports and music while adolescents should study science and mathematics.’  “Reasoning doesn’t belong to childhood, but rather first appears in adolescence,” and thus this multi-stage of the lifespan of a person as an adolescent should be nurtured and reasoned with thusly, both by their parents, their governments and their societies as a whole.
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Socrates \n(469-399 B.C.E.) In his use of critical reasoning, by his unwavering commitment to truth, and through the vivid example of his own life, fifth-century Athenian Socrates set the standard for all subsequent Western philosophy. Since he left no literary legacy of his own, we are dependent upon contemporary writers like Aristophanes and Xenophon for our information about his life and work. As a pupil of Archelaus during his youth, Socrates showed a great deal of interest in the scientific theories of Anaxagoras, but he later abandoned inquiries into the physical world for a dedicated investigation of the development of moral character. Having served with some distinction as a soldier at Delium and Amphipolis during the Peloponnesian War, Socrates dabbled in the political turmoil that consumed Athens after the War, then retired from active life to work as a stonemason and to raise his children with his wife, Xanthippe. After inheriting a modest fortune from his father, the sculptor Sophroniscus, Socrates used his marginal financial independence as an opportunity to give full-time attention to inventing the practice of philosophical dialogue.
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You seriously want the entire history of psychology in one posting?\nMy suggestion to you, if you are truly interested in knowing and are not just posting this to see if I will actually answer it (cause I could), is to take a History of Psychology course at any accredited University. It's a required class for all Psychology Degree's and quite interesting. If you don't want to pay for the tuition, then simply "sit in" on class lectures and buy the book. You wont get credits for it, but you will gain the knowledge you seek. ;->\n\nyou can also go here for an introduction.\nhttp://allpsych.com/timeline.html \nAll Psych On-line website\nthe History of Psychology (387 BC to Present)