By A.I. Mal'cev
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Additional info for Algorithms and Recursive Functions
Leaving the synchronic variant aside for now, I want to try to elaborate a little more on the preceding thoughts with the aid of the much less well known diachronic variant of cultural psychology. But first we should realize that this historical variant is a logical necessity because of the historical nature of psychology’s object. In striving to understand religiosity, a hermeneutical psychology always meets the subject at an intersection of corporeality and a complex of cultural meaning. Usually it encounters a human being at a time when the latter has already completed a certain stage in his or her life’s journey.
Part I outlines and situates Once More: The Modest Aims of This Book 19 cultural psychology, as I understand it, and articulates what I value about it. Conceived as an interdisciplinary approach, necessarily practiced in combination with other culturological sciences, it provides the opportunity to approach the specific religious phenomenon one wants to investigate in the context of a more “real life” situation than many other approaches from psychology. Often theory-driven and through interest in fundamental theoretical questions, a cultural psychological approach promises to resolve some of the old debates that have haunted the psychology of religion for over a century now.
Accordingly, in psychotherapy and other practical psychologies which, in contrast to academic psychology, were never devoid of hermeneutic bias (Strien 1986), people usually understand by “meaning” the particular significance that can only be grasped from within the history of the individual. Thus Freud defines the meaning of a psychic process as “the intention it serves and its position in a psychical continuity. For most of our researches we can replace ‘sense’ by ‘intention’ or ‘purpose’” (1917/1971, p.