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'''William James''' (January 11, 1842 – August 26, 1910) was an [[American philosopher]] and [[psychology|psychologist]] who was also trained as a [[physician]]. The first educator to offer a psychology course in the United States,<ref>T.L. Brink (2008) ''Psychology: A Student Friendly Approach''. [http://www.saylor.org/site/wp-content/uploads/2012/06/TLBrink_PSYCH01.pdf "Unit One: The Definition and History of Psychology."] pp 10</ref> James was one of the leading thinkers of the late nineteenth century and is believed by many to be one of the most influential philosophers the United States has ever produced, while others have labelled him the "Father of American psychology".<ref>{{cite web|author= |url=http://www.loa.org/volume.jsp?RequestID=65 |title=William James: Writings 1878–1899 |publisher= [[The Library of America]]|date=1992-06-01 |accessdate=2013-09-21}}</ref><ref>{{cite web|author= |url=http://www.loa.org/volume.jsp?RequestID=66 |title=William James: Writings 1902–1910 |publisher= The Library of America |date=1987-02-01 |accessdate=2013-09-21}}</ref><ref>{{cite web|author=Dr. Megan E. Bradley |url=http://faculty.frostburg.edu/mbradley/psyography/williamjames.html |title=William James |publisher=Faculty.frostburg.edu |work=PSYography|date= |accessdate=2013-09-21}}</ref> Along with [[Charles Sanders Peirce]] and [[John Dewey]], he is considered to be one of the major figures associated with the philosophical school known as [[pragmatism]], and is also cited as one of the founders of [[functional psychology]]. He also developed the philosophical perspective known as [[radical empiricism]]. James' work has influenced intellectuals such as [[Émile Durkheim]], [[W. E. B. Du Bois]], [[Edmund Husserl]], [[Bertrand Russell]], [[Ludwig Wittgenstein]], [[Hilary Putnam]], and [[Richard Rorty]].<ref name=SEP>{{cite web|url=http://plato.stanford.edu/entries/james/ |title=William James |work=[[Stanford Encyclopedia of Philosophy]] |publisher=[[Center for the Study of Language and Information]] (CSLI), [[Stanford University]] |accessdate=2013-09-21}}</ref>

Born into a wealthy family, James was the son of the [[Swedenborgian]] theologian [[Henry James Sr]] and the brother of both the prominent novelist [[Henry James]], and the diarist [[Alice James]].  James wrote widely on many topics, including [[epistemology]], [[education]], [[metaphysics]], [[psychology]], [[religion]], and [[mysticism]]. Among his most influential books are ''[[The Principles of Psychology]]'', which was a groundbreaking text in the field of psychology, ''[[Essays in Radical Empiricism]]'', an important text in philosophy, and ''[[The Varieties of Religious Experience]]'', which investigated different forms of [[religious experience]], which also included the then theories on Mind cure.<ref name=James>{{cite book|last1=James|first1=William|title=The Varieties of Religious Experience|date=2009|publisher=The Library of America|isbn=1598530623|pages=74–120}}</ref>

==Early life==
William James was born at the [[Astor House]] in New York City. He was the son of [[Henry James Sr.]], a noted and  independently wealthy [[Swedenborgian]] [[theology|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.

William James received an eclectic trans-Atlantic education, developing fluency in both German and French.  Education in the James household encouraged cosmopolitanism. The family made two trips to Europe while William James was still a child, setting a pattern that resulted in thirteen more European journeys during his life. His early artistic bent led to an apprenticeship in the studio of [[William Morris Hunt]] in [[Newport, Rhode Island]], but he switched in 1861 to scientific studies at the [[Lawrence Scientific School]] of [[Harvard University]].

In his early adulthood, James suffered from a variety of physical ailments, including those of the eyes, back, stomach, and skin. He was also [[tone deafness|tone deaf]].<ref>{{cite book|last=Sachs|first=Oliver|title=Musicophilia: Tales of Music and the Brain, Revised and Expanded Edition|year=2008|publisher=Vintage Books|location=New York|isbn=1-4000-3353-5|pages=xiii}}</ref> He was subject to a variety of psychological symptoms which were diagnosed at the time as [[neurasthenia]], and which included periods of [[depression (mood)|depression]] during which he contemplated [[suicide]] for months on end. Two younger brothers, Garth Wilkinson (Wilky) and Robertson (Bob), fought in the [[American Civil War|Civil War]]. The other three siblings (William, Henry, and Alice James) all suffered from periods of invalidism.

[[File:Houghton MS Am 1092 (1185) - William James in Brazil, 1865.jpg|thumb|upright|right|William James in Brazil, 1865]]
He took up medical studies at [[The Harvard Medical School]] in 1864 (According to his brother Henry James). He took a break in the spring of 1865 to join naturalist [[Louis Agassiz]] on a scientific expedition up the [[Amazon River]], but aborted his trip after eight months, as he 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 there until November 1868; at that time he was 26 years old. During this period, he began to publish; reviews of his works appeared in literary periodicals such as the ''North American Review''.

James finally earned his [[Medical Doctor|M.D.]] degree in June 1869 but he never practiced medicine. What he called his "soul-sickness" would only be resolved in 1872, after an extended period of philosophical searching. He married Alice Gibbens in 1878. In 1882 he joined the [[Theosophical Society]].<ref>Antony Lysy, "William James, Theosophist", ''The Quest'' Volume 88, number 6, November&ndash;December 2000.</ref>

James's time in Germany proved intellectually fertile, helping him find that 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".<ref>[[Ralph Barton Perry]], ''The Thought and Character of William James'', vol. 1, (1935), 1996 edition: ISBN 0-8265-1279-8, p. 228.</ref>

==Career==
James interacted with a wide array of writers and scholars throughout his life, including his godfather [[Ralph Waldo Emerson]], his godson [[William James Sidis]], as well as [[Charles Sanders Peirce]], [[Bertrand Russell]], [[Josiah Royce]], [[Ernst Mach]], [[John Dewey]], [[Macedonio Fernández]], [[Walter Lippmann]], [[Mark Twain]], [[Horatio Alger, Jr.]], [[G. Stanley Hall]], [[Henri Bergson]] and [[Sigmund Freud]].

James spent almost all of 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 taught his first [[experimental psychology]] course at Harvard in the 1875–1876 academic year.<ref>{{cite book|author1=Duane P. Schultz|author2=Sydney Ellen Schultz|title=A History of Modern Psychology |url=http://books.google.com/books?id=ge36EniJWwQC&pg=PA185 |accessdate=28 August 2011 |date=22 March 2007|publisher=Cengage Learning|isbn=978-0-495-09799-0|pages=185–}}</ref>

During his Harvard years, James joined in philosophical discussions & debates with [[Charles Sanders Peirce|Charles Peirce]], [[Oliver Wendell Holmes, Jr.|Oliver Wendell Holmes]], and [[Chauncey Wright]] that evolved into a lively group informally known as [[The Metaphysical Club]] in 1872. [[Louis Menand]] speculates that the Club provided a foundation for American intellectual thought for decades to come.  He joined the [[Anti-Imperialist League]] in 1898, in opposition to the U.S. annexation of the Philippines.

[[Image:WilliamJames JosiahRoyce ca1910 Harvard.png|380px|thumb|left|William James and [[Josiah Royce]], near James's country home in Chocorua, New Hampshire in September 1903. James's daughter Peggy took the picture. On hearing the camera click, James cried out: "Royce, you're being photographed! Look out! I say ''Damn the Absolute!"'']]

Among James's students at Harvard University were such luminaries as [[Boris Sidis]], [[Theodore Roosevelt]], [[George Santayana]], [[W. E. B. Du Bois]], [[G. Stanley Hall]], [[Ralph Barton Perry]], [[Gertrude Stein]], [[Horace Kallen]], [[Morris Raphael Cohen]], [[Walter Lippmann]], [[Alain Locke]], [[C. I. Lewis]], and [[Mary Whiton Calkins]]. Antiquarian bookseller [[Gabriel Wells]] tutored under him at Harvard in the late 1890s.<ref>{{cite web |url=http://www.twainquotes.com/UniformEds/UniformEdsCh29.html|title=A History of and Guide to Uniform Editions of Mark Twain's Works|first=Barbara|last=Schmidt|publisher=twainquotes.com|accessdate=1 October 2014}}</ref>

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|Chocorua]], [[New Hampshire]]. He was buried in the family plot in Cambridge Cemetery, [[Cambridge, Massachusetts|Cambridge]], [[Massachusetts]].

He was one of the strongest proponents of the school of [[Functional psychology|functionalism]] in psychology and of [[pragmatism]] in philosophy.  He was a founder of the [[American Society for Psychical Research]], as well as a champion of alternative approaches to healing.  He challenged his professional colleagues not to let a narrow mindset prevent an honest appraisal of those beliefs.

In an empirical study by Haggbloom et al. using six criteria such as citations and recognition, James was found to be the 14th most eminent psychologist of the 20th Century.<ref>{{cite journal|author=Haggbloom, S.J. ''et al.'' |year=2002|title=The 100 Most Eminent Psychologists of the 20th Century|journal=Review of General Psychology|volume= 6|issue=2|pages=139–15|url=http://htpprints.yorku.ca/archive/00000064/|doi=10.1037/1089-2680.6.2.139}}. Haggbloom ''et al.'' combined 3 quantitative variables: citations in professional journals, citations in textbooks, and nominations in a survey given to members of the [[Association for Psychological Science]], with 3 qualitative variables (converted to quantitative scores): [[National Academy of Science]] (NAS) membership, American Psychological Association (APA) President and/or recipient of the APA Distinguished Scientific Contributions Award, and surname used as an eponym. Then the list was rank ordered.</ref>

==Writings==
William James wrote voluminously throughout his life. A non-exhaustive bibliography of his writings, compiled by John McDermott, is 47 pages long.<ref>John J. McDermott, ''The Writings of William James: A Comprehensive Edition'', University of Chicago Press, 1977 revised edition, ISBN 0-226-39188-4, pp. 812–58.</ref>  (See below for a list of his major writings and additional collections)

He gained widespread recognition with his monumental ''[[The Principles of Psychology]]'' (1890), totaling twelve hundred pages in two volumes, which took twelve 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 [[Hegel]]ianism of his day as competing dogmatisms of little explanatory value, and sought to re-conceive the human mind as inherently purposive and selective.

[[President Jimmy Carter's Moral Equivalent of War Speech]], on April 17, 1977, equating the United States' [[1970s energy crisis|1970's energy crisis]], oil crisis and the changes and sacrifices Carter's proposed plans would require with the "moral equivalent of war," may have borrowed its title, much of its theme and the memorable phrase from James' classic essay "The Moral Equivalent of War" derived from his last speech, delivered at Stanford University in 1906, in which "James considered one of the classic problems of politics: how to sustain political unity and civic virtue in the absence of war or a credible threat...." and "...sounds a rallying cry for service in the interests of the individual and the nation." <ref>[http://www.constitution.org/wj/meow_intro.htm William James' The Moral Equivalent of War Introduction by John Roland]. Constitution.org. Retrieved on 2011-08-28.</ref>
<ref>[http://www.constitution.org/wj/meow.htm William James' The Moral Equivalent of War – 1906]. Constitution.org. Retrieved on 2011-08-28.</ref>
<ref>{{cite book|author1=Harrison Ross Steeves |author2=Frank Humphrey Ristine |title=Representative essays in modern thought: a basis for composition |url=http://books.google.com/books?id=FbA3AVrFkTUC&pg=PA519 |accessdate=28 August 2011 |year=1913 |publisher=American Book Company |pages=519–}}</ref>

==Epistemology==
[[File:William James - John La Farge.jpg|thumb|Portrait of William James by [[John La Farge]], circa 1859]]
James defined [[truth|true]] beliefs as those that prove useful to the believer. His [[pragmatic theory of truth]] was a synthesis of [[correspondence theory of truth]] and [[coherence theory of truth]], with an added dimension. Truth is verifiable to the extent that thoughts and statements correspond with actual things, as well as the extent to which they "hang together," or cohere, as pieces of a puzzle might fit together; these are in turn verified by the observed results of the application of an idea to actual practice.<ref name=PragTruth>James, William, Pragmatism: A New Name for Some Old Ways of Thinking Lect. 6, "Pragmatism's Conception of Truth," (1907)</ref><ref>Encyclopedia of Philosophy, Vol.6, "Pragmatic Theory of Truth", pp. 427–428 (Macmillan, 1969)</ref>

"The most ancient parts of truth . . . also once were plastic. They also were called true for human reasons. They also mediated between still earlier truths and what in those days were novel observations. Purely objective truth, truth in whose establishment the function of giving human satisfaction in marrying previous parts of experience with newer parts played no role whatsoever, is nowhere to be found. The reasons why we call things true is the reason why they are true, for 'to be true' means only to perform this marriage-function," he wrote.<ref>William James. "Pragmatism's Conception of Truth". Lecture 6 in ''Pragmatism: A New Name for Some Old Ways of Thinking''. New York: Longman Green and Co (1907): [http://spartan.ac.brocku.ca/~lward/James/James_1907/James_1907_06.html p. 83.]</ref>

"Anything short of God is not rational, anything more than God is not possible" he wrote.

He writes, "First, it esessential that God be conceived as the deepest power in the universe, and second, he must be conceived under the form of a mental personality."

He also writes, "A God who can relish such superfluities of horror is no God for human beings to appeal to. ...In other words the "Absolute" with his one purpose, is not the man-like God of common people."

James held a world view in line with [[pragmatism]], declaring that the value of any truth was utterly dependent upon its use to the person who held it. Additional tenets of James's pragmatism include the view that the world is a mosaic of diverse experiences that can only be properly interpreted and understood through an application of "radical empiricism." Radical empiricism, not related to the everyday scientific [[empiricism]], asserts that the world and experience can never be halted for an entirely objective analysis, if nothing else the mind of the observer and simple act of observation will affect the outcome of any empirical approach to truth as the mind and its experiences, and nature are inseparable. James's emphasis on diversity as the default human condition—over and against duality, especially Hegelian dialectical duality—has maintained a strong influence in American culture. James's description of the mind-world connection, which he described in terms of a "[[stream of consciousness (psychology)|stream of consciousness]]", had a direct and significant impact on [[avant-garde]] and [[modernist]] literature and art, notably in the case of James Joyce.

In ''What Pragmatism Means'', James writes that the central point of his own doctrine of truth is, in brief, that "Truths emerge from facts, but they dip forward into facts again and add to them; which facts again create or reveal new truth (the word is indifferent) and so on indefinitely. The 'facts' themselves meanwhile are not true. They simply are. Truth is the function of the beliefs that start and terminate among them." [[Richard Rorty]] made the contested claim that James did not mean to give a theory of truth with this statement and that we should not regard it as such. However, other pragmatism scholars such as [[Susan Haack]] and Howard Mounce do not share Rorty's [[Instrumentalism|instrumentalist]] interpretation of James.<ref>{{cite book|author=H. O. Mounce|title=The two pragmatisms: from Peirce to Rorty|url=http://books.google.com/books?id=f5dQRUqk3QUC|accessdate=28 August 2011|year=1997|publisher=Psychology Press|isbn=978-0-415-15283-9}}</ref>

In ''The Meaning of Truth'', James seems to speak of truth in relativistic terms: "The critic's [sc., the critic of pragmatism] trouble...seems to come from his taking the word 'true' irrelatively, whereas the pragmatist always means 'true for him who experiences the workings.' "<ref>''The Meaning of Truth'', Longmans, Green, & Co., New York, 1909, p. 177</ref> However, James responded to critics accusing him of [[relativism]], [[scepticism]] or [[agnosticism]], and of believing only in relative truths. To the contrary, he supported an [[epistemological realism]] position.<ref>See his ''Defense of a Pragmatic Notion of Truth'', written to counter criticisms of his ''Pragmatism's Conception of Truth'' 1907 lecture</ref>

=== Pragmatism and "cash value" ===
From the introduction to William James's ''Pragmatism'' by Bruce Kuklick, p.xiv.

:James went on to apply the pragmatic method to the epistemological problem of truth. He would seek the meaning of 'true' by examining how the idea functioned in our lives. A belief was true, he said, if it worked for all of us, and guided us expeditiously through our semihospitable world. James was anxious to uncover what true beliefs amounted to in human life, what their "cash value" was, and what consequences they led to. A belief was not a mental entity which somehow mysteriously corresponded to an external reality if the belief were true. Beliefs were ways of acting with reference to a precarious environment, and to say they were true was to say they were efficacious in this environment. In this sense the pragmatic theory of truth applied Darwinian ideas in philosophy; it made survival the test of intellectual as well as [[fitness (biology)|biological fitness]].

=== Will to believe doctrine ===
{{Main|The Will to Believe}}

In William James's lecture of 1896 titled "The Will to Believe," James defends the right to violate the principle of [[evidentialism]] in order to justify hypothesis venturing. This idea foresaw the demise of evidentialism in the 20th century{{Citation needed|date=April 2011}} and sought to ground justified belief in an unwavering principle that would prove more beneficial.  Through his philosophy of [[pragmatism]] William James justifies religious beliefs by using the results of his hypothetical venturing as evidence to support the hypothesis' truth.  Therefore, this doctrine allows one to assume belief in a god and prove its existence by what the belief brings to one's life.

==Free will==

In ''The Will to Believe'', James simply asserted that his will was free. As his first act of freedom, he said, he chose to believe his will was free. He was encouraged to do this by reading [[Charles Renouvier]], whose work convinced James to convert from [[monism]] to [[pluralism (philosophy)|pluralism]]. In his diary entry of April 30, 1870, James wrote,

<blockquote>I think that yesterday was a crisis in my life. I finished the first part of Renouvier's second Essais and see no reason why his definition of free will—"the sustaining of a thought because I choose to when I might have other thoughts"—need be the definition of an illusion. At any rate, I will assume for the present—until next year—that it is no illusion. My first act of free will shall be to believe in free will.<ref>Ralph Barton Perry, ''The Thought and Character of William James'', vol. 1, p. 323; Letters of William James, vol. I, p. 147</ref></blockquote>

In 1884 James set the terms for all future discussions of [[determinism]] and [[compatibilism]] in the [[free will]] debates with his lecture to [[Harvard Divinity School]] students published as "The Dilemma of Determinism." In this talk he defined the common terms "hard determinism" and "soft determinism" (now more commonly called "[[compatibilism]]").

<blockquote>
"Old-fashioned determinism was what we may call hard determinism. It did not shrink from such words as fatality, bondage of the will, necessitation, and the like. Nowadays, we have a soft determinism which abhors harsh words, and, repudiating fatality, necessity, and even predetermination, says that its real name is freedom; for freedom is only necessity understood, and bondage to the highest is identical with true freedom."<ref name=will149>The Dilemma of Determinism, republished in The Will to Believe, Dover, 1956, p. 149</ref>
</blockquote>

James called compatibilism a "quagmire of evasion,"<ref name=will149/> just as the ideas of [[Thomas Hobbes]] and [[David Hume]] — that free will was simply freedom from external coercion — were called a "wretched subterfuge" by [[Immanuel Kant]].

James described [[chance (philosophy)|chance]] as neither hard nor soft determinism, but "[[indeterminism]]". He said

<blockquote>
    "The stronghold of the determinist argument is the antipathy to the idea of chance...This notion of alternative possibility, this admission that any one of several things may come to pass is, after all, only a roundabout name for chance." <ref>The Dilemma of Determinism, republished in The Will to Believe, Dover, 1956, p. 153</ref>
</blockquote>

James asked the students to consider his choice for walking home from Lowell Lecture Hall after his talk.

<blockquote>
    "What is meant by saying that my choice of which way to walk home after the lecture is ambiguous and matter of chance?...It means that both Divinity Avenue and Oxford Street are called but only one, and that one either one, shall be chosen."<ref>The Dilemma of Determinism, republished in The Will to Believe, Dover, 1956, p. 155</ref>
</blockquote>

With this simple example, James was the first thinker to enunciate clearly a two-stage decision process (others include [[Henri Poincaré]], [[Arthur Holly Compton]], [[Karl Popper]]), with chance in a present time of random alternatives, leading to a choice which grants consent to one possibility and transforms an equivocal ambiguous future into an unalterable and simple past. There is a temporal sequence of undetermined alternative possibilities followed by also undetermined choices.

James’ two-stage model effectively separates chance (undetermined alternative possibilities) from [[choice]] (the free action of the individual, on which randomness has no effect).

==Philosophy of religion==
[[File:WJ-Variety-Religious-Exp.png|thumb|right|Excerpt.]]

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:

*Religious genius (experience) should be the primary topic in the study of religion, rather than religious institutions—since institutions are merely the social descendant of genius.
*The intense, even pathological varieties of experience (religious or otherwise) should be sought by psychologists, because they represent the closest thing to a microscope of the mind—that is, they show us in drastically enlarged form the normal processes of things.
*In order to usefully interpret the realm of common, shared experience and history, we must each make certain "[[overbelief|over-beliefs]]" in things which, while they cannot be proven on the basis of experience, help us to live fuller and better lives.

The investigation of [[mysticism|mystic]]al experience was constant throughout the life of James, leading him to experiment with [[chloral hydrate]] (1870), [[Alkyl nitrites|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]].<ref>William James, [http://www.uky.edu/~eushe2/Pajares/jnitrous.html "Subjective Effects of Nitrous Oxide"]</ref>  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. ''American Philosophy: An Encyclopedia'' classes him as one of several figures who "took a more [[Pantheism|pantheist]] or [[Pandeism|pandeist]] approach by rejecting views of God as separate from the world."<ref>{{Cite book |title = American Philosophy: An Encyclopedia |author = [[John Lachs]] and [[Robert Talisse]] |year = 2007 |ISBN = 0415939267 |page = 310 }}</ref>

==Instincts==
{{see also|instincts}}
Like Sigmund Freud, James was influenced by Charles Darwin's theory of natural selection.<ref name = "Buss 1"/> At the core of James' theory of psychology, as defined in ''The Principles of Psychology'' (1890), was a system of "instincts."<ref name = "Buss 1"/> James wrote that humans had many instincts, even more than other animals.<ref name = "Buss 1"/> These instincts, he said, could be overridden by experience and by each other, as many of the instincts were actually in conflict with each other.<ref name = "Buss 1">Buss, David M. Evolutionary psychology: the new science of the mind. Pearson. 2008. Chapter 1, pp. 2–35.</ref> In the 1920s, however, psychology turned away from evolutionary theory and embraced radical behaviorism.<ref name = "Buss 1"/>

==Theory of emotion==
James is one of the two namesakes of the [[James–Lange theory]] of [[emotion]], which he formulated independently of [[Carl Lange (physician)|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's 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, ''The Principles of Psychology'', that spells out those consequences:

{{quotation|[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.}}

The theory of emotion was also independently developed in Italy by the Anthropologist Giuseppe Sergi,.<ref>[[Giuseppe Sergi]], (1858) ''L'origine dei fenomeni psichici e loro significazione biologica'', ISBN  1271529408, Milano, Fratelli Dumolard</ref><ref>[[Giuseppe Sergi]], (1894)
''Principi di Psicologie: Dolore e Piacere; Storia Naturale dei Sentimenti", ISBN  1147667462, Milano, Fratelli Dumolard</ref>
In order to give due credit, such a theory should be called the James-Lange-Sergi theory of emotion.

=== William James' bear ===
From [[Joseph LeDoux]]'s description of William James's ''Emotion'' <ref>[[Joseph E. LeDoux]], (1996) ''The Emotional Brain: the Mysterious Underpinnings of Emotional Life'', ISBN 0-684-83659-9, p. 43.</ref>

:Why do we run away if we notice that we are in danger? Because we are afraid of what will happen if we don't. This obvious answer to a seemingly trivial question has been the central concern of a century-old debate about the nature of our emotions.

:It all began in 1884 when William James published an article titled "What Is an Emotion?"<ref>[http://psychclassics.yorku.ca/James/emotion.htm "What is an Emotion?"] ''Mind'', vol. 9, 1884, pp. 188-205</ref> The article appeared in a philosophy journal called ''Mind'', as there were no psychology journals yet. It was important, not because it definitively answered the question it raised, but because of the way in which James phrased his response. He conceived of an emotion in terms of a sequence of events that starts with the occurrence of an arousing stimulus {the [[sympathetic nervous system]] or the [[parasympathetic nervous system]]}; and ends with a passionate feeling, a conscious emotional experience. A major goal of emotion research is still to elucidate this stimulus-to-feeling sequence—to figure out what processes come between the stimulus and the feeling.

:James set out to answer his question by asking another: do we run from a bear because we are afraid or are we afraid because we run? He proposed that the obvious answer, that we run because we are afraid, was '''wrong''', and instead argued that we are afraid because we run:

::Our natural way of thinking about... emotions is that the mental perception of some fact excites the mental affection called emotion, and that this latter state of mind gives rise to the bodily expression. My thesis on the contrary is that the bodily changes follow directly the PERCEPTION of the exciting fact, and that our feeling of the same changes as they occur is the emotion (called 'feeling' by [[Damasio#Looking for Spinoza|Damasio]]).

:The essence of James's proposal was simple. It was premised on the fact that emotions are often accompanied by bodily responses (racing heart, tight stomach, sweaty palms, tense muscles, and so on; [[sympathetic nervous system]]) and that we can sense what is going on inside our body much the same as we can sense what is going on in the outside world. According to James, emotions feel different from other states of mind because they have these bodily responses that give rise to internal sensations, and different emotions feel different from one another because they are accompanied by different bodily responses and sensations. For example, when we see James's bear, we run away. During this act of escape, the body goes through a physiological upheaval: blood pressure rises, heart rate increases, pupils dilate, palms sweat, muscles contract in certain ways (evolutionary, innate defense mechanisms). Other kinds of emotional situations will result in different bodily upheavals. In each case, the physiological responses return to the brain in the form of bodily sensations, and the unique pattern of sensory feedback gives each emotion its unique quality. Fear feels different from anger or love because it has a different physiological signature {the [[parasympathetic nervous system]] for love}. The mental aspect of emotion, the feeling, is a slave to its physiology, not vice versa: we do not tremble because we are afraid or cry because we feel sad; we are afraid because we tremble and are sad because we cry.

==Philosophy of history==
One of the long-standing schisms in the [[philosophy of history]] concerns the role of individuals in social change.

One faction sees individuals (as seen in Dickens' ''A Tale of Two Cities'' and Thomas Carlyle's ''The French Revolution, A History'') 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, Great Thoughts, and the 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 overthrowers of states and empires.

A philosopher, according to James, must accept [[genius]]es as a given entity the same way as a biologist accepts as an entity Darwin's ‘spontaneous variations.’ The role of an individual will depend on the degree of its conformity with the social environment, epoch, moment, etc.<ref>Grinin L. E. 2010. The Role of an Individual in History: A Reconsideration. Social Evolution & History, Vol. 9 No. 2 (pp. 95–136). [http://www.socionauki.ru/journal/articles/129622/ p. 103]</ref>

James introduces a notion of receptivities of the moment. The [[society|societies]]' mutations from generation to [[generation]] are determined (directly or indirectly) mainly by the acts or examples of individuals whose genius was so adapted to the receptivities of the moment or whose accidental position of authority was so critical that they became ferments, initiators of movements, setters of precedent or fashion, centers of corruption, or destroyers of other persons, whose gifts, had they had free play, would have led society in another direction.<ref>James, W. 2005 [1880]. Great Men and Their Environment. Kila, MT: Kessinger Publishing. p. 174.</ref>

== View on spiritualism and associationism ==
[[File:Houghton MS Am 1092 (1185) - William James.jpg|thumb|William James in a séance with a spiritualist medium]]
James studied closely the schools of thought known as [[associationism]] and [[spiritualism]]. The view of an associationist is that each experience that one has leads to another, creating a chain of events. The association does not tie together two ideas, but rather physical objects.<ref name="James, 1892">James, (1892)</ref>  This association occurs on an atomic level. Small physical changes occur in the brain which eventually form complex ideas or associations. Thoughts are formed as these complex ideas work together and lead to new experiences. [[Isaac Newton]] and [[David Hartley (philosopher)|David Hartley]] both were precursors to this school of thought, proposing such ideas as "physical vibrations in the brain, spinal cord, and nerves are the basis of all sensations, all ideas, and all motions..."<ref>Richardson, (2006)</ref>  James disagreed with associationism in that he believed it to be too simple. He referred to associationism as "psychology without a soul"<ref name=j1890>James, (1890).</ref> because there is nothing from within creating ideas; they just arise by associating objects with one another.

On the other hand, a spiritualist believes that mental events are attributed to the soul. Whereas in associationism, ideas and behaviors are separate, in spiritualism, they are connected. Spiritualism encompasses the term [[innatism]], which suggests that ideas cause behavior. Ideas of past behavior influence the way a person will act in the future; these ideas are all tied together by the soul. Therefore, an inner soul causes one to have a thought, which leads them to perform a behavior, and memory of past behaviors determine how one will act in the future.<ref name=j1890/>

These two schools of thought are very different, and yet James had a strong opinion about the two. He was, by nature, a [[Pragmatism#A list of pragmatists|pragmatist]] and therefore believed that one should use whatever parts of theories make the most sense and can be proven.<ref name="Richardson 2006">Richardson (2006)</ref> Therefore, he recommended breaking apart spiritualism and associationism and using the parts of them that make the most sense. James believed that each person has a soul, which exists in a spiritual universe, and leads a person to perform the behaviors they do in the physical world.<ref name="Richardson 2006"/> James was influenced by [[Emanuel Swedenborg]], who first introduced him to this idea. James states that, although it does appear that humans use associations to move from one event to the next, this cannot be done without this soul tying everything together. For, after an association has been made, it is the person who decides which part of it to focus on, and therefore determines in which direction following associations will lead.<ref name="James, 1892"/> Associationism is too simple in that it does not account for decision-making of future behaviors, and memory of what worked well and what did not. Spiritualism, however, does not demonstrate actual physical representations for how associations occur. James therefore chose to combine the views of spiritualism and associationism to create his own way of thinking that he believed to make the most sense.

James was a founding member and vice president of the [[American Society for Psychical Research]].<ref>Eugene Taylor. (2009). ''The Mystery of Personality: A History of Psychodynamic Theories''. Springer. p. 30. ISBN 978-0387981031</ref> The lending of his name made [[Leonora Piper]] a famous medium. In 1885, the year after the death of his young son, James had his first sitting with Piper at the suggestion of his mother-in-law.<ref>[[Deborah Blum]]. (2007). ''Ghost Hunters: William James and the Search for Scientific Proof of Life''. Penguin Group. p. 98. ISBN 978-0-14-303895-5.</ref> James was soon convinced that Piper knew things she could only have discovered by supernatural means. He expressed his belief in Piper by saying, "If you wish to upset the law that all crows are black, it is enough if you prove that one crow is white. My white crow is Mrs. Piper."<ref>[[Gardner Murphy]], Robert O. Ballou. (1960). ''William James on Psychical Research''. Viking Press. p. 41</ref> However, James did not believe that Piper was in contact with spirits. After evaluating sixty-nine reports of Piper's mediumship he considered the hypothesis of [[telepathy]] as well as Piper obtaining information about her sitters by natural means such as her memory recalling information. According to James the "spirit-control" hypothesis of her mediumship was incoherent, irrelevant and in cases demonstrably false.<ref>Francesca Bordogna. (2008). ''William James at the Boundaries: Philosophy, Science, and the Geography of Knowledge''. University Of Chicago Press. p. 127. ISBN 978-0226066523</ref>

James held séances with Piper and was impressed by some of the details he was given, however, according to [[Massimo Polidoro]] a maid in the household of James was friendly with a maid in Piper's house and this may of been a source of information that Piper used for private details about James.<ref>[[Massimo Polidoro]]. (2001). ''Final Séance: The Strange Friendship Between Houdini and Conan Doyle''. Prometheus Books. p. 36. ISBN 978-1573928960</ref> Bibliographers [[Frederick Burkhardt]] and [[Fredson Bowers]] who compiled the works of James wrote "It is thus possible that Mrs. Piper's knowledge of the James family was acquired from the gossip of servants and that the whole mystery rests on the failure of the people upstairs to realize that servants [downstairs] also have ears."<ref>[[Frederick Burkhardt]] and [[Fredson Bowers]]. (1986). ''Essays in Psychical Research''. Harvard University Press. p. 397 in William James. [http://www.nlx.com/collections/66 ''The Works of William James'']. Edited by Frederick H. Burkhardt, Fredson Bowers, and Ignas K. Skrupskelis. 19 vols. Cambridge, MA and London: Harvard University Press. 1975-1988.</ref>

== Jamesian theory of self ==

William James developed a theory of self that was divided into two main categories. The first was the "Me" self, and the second was the "I" self.<ref name=iep>http://www.iep.utm.edu/james-o/</ref> The "me" self refers to the aspects of someone that come from that person's experiences. James broke the "me" self down into three sections, The Material Self, The Social Self, and The Spiritual Self.<ref name=cooper1992>Cooper, W. E. (1992). William James's theory of the self. Monist,75(4), 504.</ref> For James, the "I" self was classified as the thinking self. James linked this self to the soul of a person, or what we now think of as the mind.<ref name=psychclassics /> The Pure Ego was the name given to the "I" self.<ref name=cooper1992 />

=== Material self ===
The material self consists of things that belong to us or that we belong to. Things like family, clothes, our body, and money are some of what makes up our material selves.<ref name=iep /> For James, the core of the material self was the body.<ref name=psychclassics>http://psychclassics.asu.edu/James/Principles/prin10.htm</ref> Second to the body, a person's clothes were important to the Material Self, as well. James believed that people's clothes were a way that they expressed who they were, or a way to show status, thus contributing to the formation of self.<ref name=psychclassics /> Money and family are also part of the material self. James felt that if we lost a family member, a part of who we are was gone as well. Money was a part of the material self in the same way. If at one point we had a lot of money then lost it, who we are as a person would change, as well.<ref name=psychclassics />

=== Social self ===
Our social selves are who we are in a given social situation. For James, people change how they act depending on the social situation that they are in. James believed that people had as many social selves as they did social situations they participated in.<ref name=psychclassics /> For example, a person may act in a different way at work when compared to how that same person may act when they are out with a group of friends. James also believed that in a given social group, an individual's social self may be divided even further.<ref name=psychclassics /> An example of this would be, in the social context of an individual's work environment, the difference in behavior when that individual is interacting with their boss versus their behavior when interacting with a co-worker.

=== Spiritual self ===
For James, the spiritual self was who we are at our core. The spiritual self is more concrete or permanent than the other two selves. The spiritual self is our subjective and most intimate self. Aspects of an individual's spiritual self include things like their personality, core values, and conscience that do not typically change throughout their lifetime. The spiritual self involves introspection, or looking inward to deeper spiritual, moral, or intellectual questions without the influence of objective thoughts.<ref name=psychclassics /> For James, achieving a high level of understanding of who we are at our core, or understanding our spiritual selves is more rewarding than satisfying the needs of the social and material selves.

=== Pure ego ===
The pure ego is what James refers to as  the "I" self. For James, the pure ego is what provides the thread of continuity between our past, present, and future selves. The pure ego's perception of consistent individual identity arises from a continual stream of consciousness.<ref>http://www.uky.edu/~eushe2/Pajares/hunt.html</ref> James believed that the pure ego was similar to what we think of as the soul, or the mind. The pure ego was not a substance and therefore could not be examined by science.<ref name=iep />

== Works by James ==
*''[[The Principles of Psychology]]'', 2 vols. (1890) Dover Publications 1950, vol. 1: ISBN 0-486-20381-6, vol. 2: ISBN 0-486-20382-4
*''Psychology (Briefer Course)'' (1892) University of Notre Dame Press 1985: ISBN 0-268-01557-0, Dover Publications 2001: ISBN 0-486-41604-6
*''[[Will to believe doctrine|The Will to Believe]], and Other Essays in Popular Philosophy'' (1897)
*''Human Immortality: Two Supposed Objections to the Doctrine'' (the [[Ingersoll Lecture]], 1897)
**''The Will to Believe, Human Immortality'' (1956) Dover Publications, ISBN 0-486-20291-7
*''Talks to Teachers on Psychology: and to Students on Some of Life's Ideals'' (1899), Dover Publications 2001: ISBN 0-486-41964-9, IndyPublish.com 2005: ISBN 1-4219-5806-6
*''[[The Varieties of Religious Experience]]: A Study in Human Nature'' (1902), ISBN 0-14-039034-0
*''Pragmatism: A New Name for Some Old Ways of Thinking'' (1907), Hackett Publishing 1981: ISBN 0-915145-05-7, Dover 1995: ISBN 0-486-28270-8
*''A Pluralistic Universe'' (1909), [[Hibbert Lectures]], University of Nebraska Press 1996: ISBN 0-8032-7591-9
*''The Meaning of Truth: A Sequel to "Pragmatism"'' (1909) Prometheus Books, 1997: ISBN 1-57392-138-6
*''Some Problems of Philosophy: A Beginning of an Introduction to Philosophy'' (1911), University of Nebraska Press 1996: ISBN 0-8032-7587-0
*''Memories and Studies'' (1911) Reprint Services Corp: 1992: ISBN 0-7812-3481-6
*''[[Essays in Radical Empiricism]]'' (1912) Dover Publications 2003, ISBN 0-486-43094-4
**critical edition, Frederick Burkhardt and Fredson Bowers, editors. Harvard University Press 1976: ISBN 0-674-26717-6 (includes commentary, notes, enumerated emendations, appendices with English translation of "La Notion de Conscience")
*''Letters of William James'', 2 vols. (1920)
*''Collected Essays and Reviews'' (1920)
*Ralph Barton Perry, ''The Thought and Character of William James'', 2 vols. (1935) Vanderbilt University Press 1996 reprint: ISBN 0-8265-1279-8 (contains some 500 letters by William James not found in the earlier edition of the ''Letters of William James'')
*''William James on Psychical Research'' (1960)
*''The Correspondence of William James'', 12 vols. (1992–2004) University of Virginia Press, ISBN 0-8139-2318-2
*[http://csunx4.bsc.edu/bmyers/WJ1.htm The Dilemma of Determinism]

===Collections===
*''William James: Writings 1878–1899'', (1992). [[Library of America]], 1212 p., ISBN 978-0-940450-72-1
::Psychology: Briefer Course (rev. and condensed Principles of Psychology), The Will to Believe and Other Essays in Popular Philosophy, Talks to Teachers and Students, Essays (nine others)

*''William James: Writings 1902–1910'', (1987). [[Library of America]], 1379 p., ISBN 978-0-940450-38-7
::The Varieties of Religious Experience, Pragmatism, A Pluralistic Universe, The Meaning of Truth, Some Problems of Philosophy, Essays

*''The Writings of William James: A Comprehensive Edition'', (1978). University of Chicago Press, 912 p., ISBN 0-226-39188-4
::Pragmatism, Essays in Radical Empiricism, and A Pluralistic Universe complete; plus selections from other works
*In 1975, Harvard University Press began publication of a standard edition of ''The Works of William James''.

== See also ==
{{Portal|Philosophy|Psychology}}
* "[[The Moral Philosopher and the Moral Life]]"
* [[Psychology of religion]]
* [[Functional psychology]]
* [[American philosophy]]
* [[List of American philosophers]]
* [[William James Lectures]]
* [[William James Society]]
* [[Stream of consciousness (psychology)]]

==References==
{{Reflist|2}}

==Sources==
* ''Essays Philosophical and Psychological in Honor of William James, by his Colleagues at Columbia University'' (London, 1908)
* James Sloan Allen, ''Wiiliam James on Habit, Will, Truth, and the Meaning of Life'' (2014). Frederic C. Beil, Publisher, ISBN 978-1-929490-45-5
* [[Émile Boutroux]], [https://archive.org/details/williamjames00boutiala ''William James''] (New York, 1912)
* Werner Bloch, ''Der Pragmatismus von James und Schiller nebst Exkursen über Weltanschauung und über die Hypothese'' (Leipzig, 1913)
* K. A. Busch, ''William James als Religionsphilosoph'' (Göttingen, 1911)
* [[Jacques Barzun]]. ''A Stroll with William James'' (1983). Harper and Row: ISBN 0-226-03869-6
* [[Deborah Blum]]. ''Ghost Hunters: William James and the Search for Scientific Proof of Life After Death'' (2006). [[Penguin Press]], ISBN 1-59420-090-4
* Wesley Cooper. ''The Unity of William James's Thought'' (2002). Vanderbilt University Press, ISBN 0-8265-1387-5
* Howard M. Feinstein. ''Becoming William James'' (1984). Cornell University Press, ISBN 978-0-8014-8642-5
* [[Théodore Flournoy]], ''La Philosophie de William James'' (Saint-Blaise, 1911)
* Sergio Franzese, ''The Ethics of Energy. William James's Moral Philosophy in Focus'', Ontos Verlag, 2008
* Sergio Franzese & Felicitas Krämer (eds.), ''[http://www.academia.edu/6075221/_Jamess_Mystical_Body_in_the_Light_of_the_Transmarginal_Field_of_Consciousness_2007_ Fringes of Religious Experience. Cross-perspectives on William James's Varieties of Religious Experience]'', Frankfurt / Lancaster, ontos verlag, Process Thought XII, 2007
* [[James Huneker]], "A Philosophy for Philistines" in his ''The Pathos of Distance'' (New York, 1913)
* [[Henry James]]'s ''A Small Boy and Others'' (1913) and ''Notes of a Son and Brother'' (1914)
* H. V. Knox, ''Philosophy of William James'' (London, 1914)
*[[Louis Menand]]. ''[[The Metaphysical Club: A Story of Ideas in America]]'' (2001). Farrar, Straus, and Giroux, ISBN 0-374-52849-7. 
* Ménard, ''Analyse et critique des principes de la psychologie de W. James'' (Paris, 1911) analyzes the lives and relationship between James, [[Oliver Wendell Holmes Jr.]], [[Charles Sanders Peirce]], and [[John Dewey]].
*Gerald E. Myers. ''William James: His Life and Thought'' (1986). Yale University Press, 2001, paperback: ISBN 0-300-08917-1. Focuses on his psychology; includes 230 pages of notes.
* [[Giuseppe Sergi]] L'origine dei fenomeni psichici e loro significazione biologica, Milano, Fratelli Dumolard, 1885.
* [[Giuseppe Sergi]] Principi di Psicologie: Dolore e Piacere; Storia Naturale dei Sentimenti, Milano, Fratelli Dumolard, 1894.
*James Pawelski. ''The Dynamic Individualism of William James'' (2007). SUNY press, ISBN 0-7914-7239-6.
* [[Ralph Barton Perry|R. B. Perry]], ''Present Philosophical Tendencies'' (New York, 1912)
* [[Robert D. Richardson]]. ''William James: In the Maelstrom of American Modernism'' (2006). Houghton Mifflin, ISBN 0-618-43325-2
*Robert D. Richardson, ed. ''The Heart of William James'' (2010). Harvard U. Press, ISBN 978-0-674-05561-2
* [[Jane Roberts]]. ''The Afterdeath Journal of an American Philosopher: The View of William James'' (1978. Prentice-Hall. ISBN 0-13-018515-9.)
* [[Josiah Royce]], ''William James and Other Essays on the Philosophy of Life'' (New York, 1911)
* Linda Simon. ''Genuine Reality: A Life of William James'' (1998). Harcourt Brace & Company, ISBN 0-226-75859-1
* [[Michel Weber]]. ''[http://www.academia.edu/392183/Whiteheads_Pancreativism._Jamesian_Applications Whitehead’s Pancreativism. Jamesian Applications]''. Ontos Verlag, 2011, ISBN 978-386838-103-0

==External links==

*[http://wjsociety.org/ William James Society]
*[http://williamjamesstudies.press.uiuc.edu/ ''William James Studies'']
*[http://www.des.emory.edu/mfp/james.html Emory University: William James]&nbsp;– major collection of essays and works online
*[http://www.kansasmemory.org/item/223277  William James correspondence from the Historic Psychiatry Collection, Menninger Archives, Kansas Historical Society]
*[http://www.hcl.harvard.edu/libraries/houghton/exhibits/james/ Harvard University: Life is in the Transitions: William James, 1842–1910]&nbsp;– online exhibition from Houghton Library
*[http://www.iep.utm.edu/james-o/ Internet Encyclopedia of Philosophy: William James]
*[http://plato.stanford.edu/entries/james/ Stanford Encyclopedia of Philosophy: William James]
*[http://www.informationphilosopher.com/solutions/philosophers/james/ William James on Information Philosopher]
*[http://www.bobolinkbooks.com/BALLAST/WmJames.html William James: Looking for a Way Out]
*[http://www.des.emory.edu/mfp/jgreatmen.html Great Men and the Environment: William James]
*"[http://serendip.brynmawr.edu/Mind/James.html Biological Consciousness and the Experience of the Transcendent]: William James and American Functional Psychology"
*[http://www.psychologytoday.com/articles/pto-19950301-000029.html "Oh Those Fabulous James Boys!"] article from ''[[Psychology Today]]'' March/April 1995
*[http://www.nytimes.com/learning/general/onthisday/bday/0111.html New York Times obituary]
*{{Find a Grave|540}}
*[http://home.wxs.nl/~brouw724/James.html William James on the Mystical Site www.mysticism.nl]
* [http://www.npr.org/templates/story/story.php?storyId=6477241 A short interview] with Robert D. Richardson, author of the biography ''William James: In the Maelstrom of American Modernism''
* [http://www.des.emory.edu/mfp/jphotos.html Biography of William James]
* European William James Project : [http://www.chromatika.org/ Centre de philosophie pratique « Chromatiques whiteheadiennes »]
* [http://www.qfrases.com/english/william_james.php William James quotes]

{{s-start}}
{{s-edu}}
{{s-bef|before=[[George Trumbull Ladd]]}}
{{s-ttl|title=3rd President of the [[American Psychological Association]]|years= 1894–95}}
{{s-aft|after=[[James McKeen Cattell]]}}
{{s-bef|before=[[William Lowe Bryan]]}}
{{s-ttl|title=13th President of the [[American Psychological Association]]|years= 1904–1905}}
{{s-aft|after=[[Mary Whiton Calkins]]}}
{{s-end}}
{{Parapsychology}}
{{Psychology}}
{{philosophy of mind}}
{{philosophy of religion}}

{{Persondata         
| NAME              =James, William
| ALTERNATIVE NAMES =
| SHORT DESCRIPTION = American philosopher
| DATE OF BIRTH     =January 11, 1842
| PLACE OF BIRTH    =New York City, New York
| DATE OF DEATH     =August 26, 1910
| PLACE OF DEATH    =[[Chocorua, New Hampshire]]
}}
{{DEFAULTSORT:James, William}}
[[Category:1842 births]]
[[Category:1910 deaths]]
[[Category:19th-century American writers]]
[[Category:20th-century American writers]]
[[Category:19th-century philosophers]]
[[Category:20th-century philosophers]]
[[Category:American academics]]
[[Category:American agnostics]]
[[Category:American philosophers]]
[[Category:American psychologists]]
[[Category:American religion academics]]
[[Category:Educational psychologists]]
[[Category:Functionalist psychologists]]
[[Category:Harvard Medical School alumni]]
[[Category:Harvard University faculty]]
[[Category:Parapsychologists]]
[[Category:People from Staten Island]]
[[Category:Philosophers of mind]]
[[Category:Pragmatists]]
[[Category:Psychedelic drug researchers]]
[[Category:Psychical researchers]]
[[Category:Psychologists of religion]]
[[Category:Social philosophy]]
[[Category:Epistemologists]]
[[Category:Presidents of the American Psychological Association]]
[[Category:Consciousness studies]]