History of Modern Psychology 10th Edition Schultz Test Bank
History of Modern Psychology 10th Edition Schultz Test Bank
History of Modern Psychology 10th Edition Schultz Test Bank
Chapter 1
TESTBANK
ESSAY
ANS:
Answer not provided.
PTS: 1
2. Argue that Psychology's roots began 2000 years ago. Now argue that they began 200 years ago. What
fields came together to form Psychology?
ANS:
Answer not provided.
3. Define historiography. How do the data of history differ from the data of science? Name and describe the
three major difficulties involved in recalling and presenting the data of history.
ANS:
Answer not provided.
PTS: 1
4. Discuss and give one example of each of the contextual forces that influenced the development of
psychology.
ANS:
Answer not provided.
PTS: 1
5. Describe, compare, and contrast the personalistic and naturalistic theories as conceptions of scientific
history. How could the contributions of Darwin be used to illustrate both?
ANS:
Answer not provided.
6. Define "school of thought" and discuss it in terms of Thomas Kuhn's concept of paradigms in scientific
evolution.
PTS: 1
MULTIPLE CHOICE
7. Psychology is unique among the sciences in its requirement that its students ____.
a. have a minor in the natural sciences
b. learn the experimental method
c. use carefully controlled observations in its procedures
d. study the history of psychology
e. have a liberal arts background in the humanities
ANS: D PTS: 1 REF: Why Study the History of Psychology?
8. What conclusions can be drawn from the study of the Invisible Gorilla?
a. All psychology students can multitask when presented with multiple stimuli at one time
b. Extraordinary events can induce extreme stress when presented to unsuspecting people
c. It is difficult for people to pay attention to more than one stimulus at a time
d. Doing homework and watching television at the same time are as efficient as if the two are
done separately
e. Counting can be a difficult task when one is being watched
ANS: C PTS: 1 REF: The Invisible Gorilla
MSC: WWW
9. Division ____ of the American Psychological Association is concerned with the study of the discipline's
history.
a. 1
b. 2
c. 26
d. 32
e. 42
ANS: C PTS: 1 REF: Why Study the History of Psychology?
11. Psychology is marked by diversity and divisiveness. The one aspect of the discipline that provides
cohesiveness and a common ground for discourse is its ____.
a. reliance on the experimental method in all its research
b. focus on the study of overt behavior
c. use of the hypothetico-deductive method
d. national organizations (APA and APS)
e. history
ANS: E PTS: 1 REF: Why Study the History of Psychology?
MSC: WWW
12. Perhaps the most valuable outcome of the study of the history of psychology is that one will learn the
____.
a. relationships among psychology's ideas, theories, and research strategies
b. contributions of the classic Greek philosophers
c. origins of the experimental methods
d. evolution of the scientist-practitioner model of clinical psychology
e. issues at the root of the pure versus applied research conflict in psychology
ANS: A PTS: 1 REF: Why Study the History of Psychology?
13. According to Schultz & Schultz, a course in the history of psychology is useful because ____.
a. it helps us to understand why modern psychology has so many different movements
b. it helps to integrate the areas and issues that constitute modern psychology
c. it provides a fascinating story on its own
d. All of the choices are correct
e. None of the choices are correct
ANS: D PTS: 1 REF: Why Study the History of Psychology?
16. Modern psychology shares which of the following characteristics with ancient Greek philosophy?
a. An interest in the same kinds of questions about human nature
b. The development of common methods of research to answer questions about human
nature
c. A reliance upon biology to help in the understanding of human nature
d. The denial that humans are composed of a physical body and a spiritual soul
e. None of the choices are correct
ANS: A PTS: 1 REF: The Development of Modern Psychology
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S . Indian Fairy Tales collected and translated by Maive Stokes.
London, 1880.
S , Indian Nights. Indian Nights’ Entertainment; or, Folktales
from the Upper Indus. By the Rev. Charles Swynnerton, F.S.A.
London, 1892.
—— Rájá Rasálu. The Adventures of the Panjáb Hero, Rájá Rasálu, and
other Folktales of the Panjáb. Collected and compiled from original
sources. By the Rev. Charles Swynnerton. Calcutta, 1884.
T . Te Ika a Maui; or, New Zealand and its Inhabitants. By the Rev.
Richard Taylor, M.A., F.G.S. London, 1870.
T . Kaffir Folklore; or, A Selection from the Traditional Tales
current among the People living on the Eastern Border of the Cape
Colony. By Geo. M’Call Theal. London, N.D. [1882].
T , Yule-tide Stories. Yule-tide Stories. A Collection of
Scandinavian and North German Popular Tales and Traditions, from
the Swedish Danish and German. Edited by Benjamin Thorpe.
London, 1853.
Trans. Ethnol. Soc., N.S. Transactions of the Ethnological Society of
London. New Series. 7 vols. London, 1862-9.
T , Polynesia. Nineteen Years in Polynesia: Missionary Life,
Travels, and Researches in the Islands of the Pacific. By the Rev.
George Turner. London, 1861.
—— Samoa. Samoa a Hundred Years ago and long before. Together
with notes on the cults and customs of twenty-three other islands in
the Pacific. By George Turner, LL.D. London, 1884.
Tuti-Nameh. Tuti-Nameh. Das Papagaienbuch. Eine Sammlung
orientalischer Erzählungen. Nach der türkischen Bearbeitung zum
ersten Male übersetzt von Georg Rosen. 2 vols. Leipzig, 1858.
T , E. Hist. Researches into the Early History of Mankind and the
Development of Civilisation. By Edward B. Tylor, D.C.L., LL.D.,
F.R.S. London, 1878.
—— Prim. Cult. Primitive Culture: Researches into the Development of
Mythology, Philosophy, Religion, Art, and Custom. By Edward B.
Tylor. 2 vols. London, 1871.
CHAPTER I NOTES
3.1 Ovid, Metam., iv. 604; Strabo, x. 5; Pausanias, ii. 16; Lucian, Sea-
gods, xiv.
4.1 Pausanias, ii. 18; Bent, The Cyclades, 2.
4.2 Pausanias, ii. 16; Plutarch, Rivers and Mountains, xviii., Inachus.
An inscription was discovered not very long ago at Mykene, testifying to
the worship of Perseus there. xxvi. The Antiquary, 192, citing an article
by Dr. Tsoundas in the Ephemeris Archæologike.
5.1 Pausanias, ii. 21, 23.
5.2 Vergil, Æneid, vii. 371. See also Preller, ii. Röm. Myth., 330.
5.3 Pausanias, iv. 35.
5.4 Josephus, Wars, iii. 9; Pliny, Nat. Hist., v. 14; ix. 4; Maundeville, c.
4.
6.1 Herod. vi. 53, 54 (I quote Rawlinson’s translation); vii. 61, 150.
7.1 Ælian, De Nat. Anim., xii. 21; Jeremias, Izdubar-Nimrod, passim;
unnoticed between these Swabian tales and four Greek märchen obtained
by Von Hahn on the island of Syra and elsewhere. The hero of one of the
tales from Syra is Strong Jack, who overcomes three ogres, and weds the
king’s daughter held in captivity by one of them. Another ogre fights and
kills him, and takes the lady to wife. The hero, restored by means of the
Water of Life, learns that the ogre is to be slain only by getting
possession of his External Soul, and destroying it. This he succeeds in
doing, and thus recovers his wife. ii. Von Hahn, 14. More obvious is the
connection of one of the other tales, wherein Strong Jack slays an ogre
(drakos) to whom the king’s daughter had been given to eat. Ibid., 259. I
shall have to refer to this in a future chapter.
68.1 Coelho, 120 (Story No. 52).
69.1 ii. Cosquin, 56 (Story No. 37).
70.1 i. Cosquin, 64 (variant of Story No. 5).
CHAPTER IV NOTES
74.1 Leskien, 546; De Gubernatis, ii. Zool. Myth., 29. Köhler in his
notes to Gonzenbach (ii. 229) refers to several other stories.
74.2 Milenowsky, 1.
74.3 Knoop, 204.
75.1 ii. Powell and Magnusson, 435. The story is given with some
trifling differences, Maurer, 284.
75.2 Rink, 443.
75.3 Landes, Annamites, 160.
76.1 Landes, op. cit., 150. Cf. ibid., 174.
76.2 i. Kathá, 565.
76.3 Ibid., 172, 189.
77.1 Knowles, 415.
77.2 Stokes, 41. Cf. Steel, 290, and i. Cosquin, 149.
77.3 Frere, 250. Mangoes appear also in Sâstrî, Drav. Nights, 54; Sâstrî,
Folklore in South. Ind., 140; Knowles, 130; Day, 117. In a variant of the
last, the fakir simply tells the king that his prayers are heard, and his
seven queens shall each bear a son. Steele, 98.
77.4 Stokes, 91.
77.5 Steele, 47.
78.1 i. Cosquin, 69, citing Benfey.
78.2 Campbell, Santal F. T., 25.
78.3 i. Radloff, 204.
78.4 i. Folklore, 49.
79.1 Capt. R. C. Temple, in iv. F.L. Journal, 282.
79.2 Burton, iii. Suppl. Nights, 270.
79.3 Ibid. iv. 298.
79.4 Gibb, 163.
80.1 iii. Bahar Danush, 80.
80.2 Rivière, 231, 225.
80.3 iv. Folklore, 285.
81.1 Braga, i. Contos, 42. Two instances in Europe where the magical
food is to be eaten by the husband occur in Gipsy tales. In one from
southern Hungary, a woman who wished for a daughter gave her
husband at full moon the egg of a black hen to eat, with the best result.
Von Wlislocki, Volksdicht. 314. This is in accordance with a practice
referred to in Chapter VI., infra. In the other tale, which is from
Transylvania, the wife goes out at midnight and collects herbs and bones.
She cooks them at home, gives her husband to eat, and thereupon,
becoming pregnant, she bears a son in the form of a kid. Von Wlislocki,
Märchen, 119.
81.2 i. Finamore, pt. i., 88.
81.3 ii. Von Hahn, 33, 197.
82.1 i. Von Hahn, 90; Garnett, i. Women, 178.
82.2 Legrand, 191, xvi.
82.3 Prof. Fortier, in ii. Journ. Am. F.L., 39.
82.4 Curtin, Russians, 130.
83.1 Wratislaw, 133; Ralston, Songs, 177.
83.2 Day, 1.
83.3 Ralston, Tibetan Tales, 21.
84.1 Day, 187. Cf. a Baluchi tale in Jacobs, Indian F. T., 179.
84.2 Prato in xii. Archivio, 40, citing Minayeff, Indiiska skazki y
legendy.
84.3 Steere, 381. In an Arab story from Egypt a Mogrebin gives a king,
upon the same bargain, two bonbons, one for himself, the other for his
wife. Three sons are born, of whom the Mogrebin claims the eldest. Here
the Mohammedan influence prevails. Spitta Bey, 1.
84.4 Theal, 54.
85.1 Swynnerton, Indian Nights, 137.
85.2 Burton, vii. Nights, 320.
86.1 i. Finamore, pt. ii., 13.
86.2 i. Archivio, 524. In a Breton tale a sorceress gives a cake to the
stepmother, which causes the heroine to bring forth a cat. Luzel, iii.
Contes Pop. 126. In a variant, the sorceress advises that a black cat be
dished up for the maiden. Ibid., 139. In both cases the cat-offspring being
ripped up, a prince emerges.
87.1 Krauss, i. Sagen, 195.
87.2 De Charencey, Le Fils de la Vierge, 20, citing Friez and Léger, La
the woman’s knees, placed in two jars, and becomes a boy and a girl.
Theal, 139. A Blackfoot story ascribes the origin of Kutoyis, or Clot of
Blood, a hero of great prowess, to a clot of buffalo-blood brought home
by a hunter and put in the kettle on the fire. Grinnell, Blackfoot L.T., 30;
Maclean, in vi. Journ. Am. F.L., 167. The Rabbit in Siouan mythology
makes the Young Rabbit from a clot of buffalo’s blood. J. Owen Dorsey,
in v. Journ. Am. F.L., 295. In an Esthonian märchen a childless queen
receives from an old woman an egg to be brooded in her bosom for three
months. At the end of that time a living female embryo is hatched, which
grows to the size of an unborn child. When that size is reached the queen
also gives birth to a son; and the two are treated as twin brother and
sister. Kreutzwald, 341. Stories of children hatched from eggs are by no
means infrequent: Hodgetts, 194; Day, 93; i. Folklore, 49 (already cited),
for example. They are perhaps more usual in sacred sagas: see a Fijian
saga, i. Mem. Anthr. Soc., 203; and the classical and other legends
mentioned by Liebrecht in a note to Gerv. Tilb., 73.
99.1 i. Gonzenbach, 177. Versions are given from Sulmona in the
of Midrasch Tanchumar.
101.2 Von Wlislocki, Volksdicht., 360.
102.1 i. Basile, 47; i. Pentamerone, 43.
CHAPTER V NOTES
105.1 Featherman, Chiapo-Mar., 351. Owing to this writer’s method of
heaping his authorities together at the end of each section, a practice as
mysterious as any recorded of savages, I have been unable to discover on
what authority this statement is made by him, or what are the details of
the story.
105.2 Aubrey, Miscellanies, 58.
106.1 i. Leg. Punjâb, 1; Steele, 247. Cf. Swynnerton, Rájá Rasálu, 3,
Ensign Niblack, in Nat. Mus. Rep., 1888, 379. The allied people, the
Koniagas of the southern shores of Alaska, have a similar tradition
concerning Elkh, the founder of their race. The Thlinkit and Koniagan
traditions seem in fact to be one and the same. Featherman, Aoneo-Mar.,
458. The Lenâpe tradition of Nanabozho, as reported by Lindstrom about
1650, seems to attribute that hero’s birth to his mother’s drinking out of a
creek. Brinton, Lenâpe, 131.
113.1 Capt. Bourke, in ix. Rep. Bur. Ethn., 590, quoting Mendieta.
113.2 Hahn, Tsuni-ǁgoam, 69, 68.
113.3 Busk, Sagas from the Far East, 267. Unhappily Miss Busk’s
Songs of the Finns, Louhiatar swallows iron hail, the siftings of Tuoni’s
mortar, and after thirty summers is disburdened of a progeny which
“become all sorts of sicknesses, a thousand causes of injury.” Hon. J.
Abercromby, in iv. Folklore, 40. Probably this too is a cosmological
myth.
115.1 iii. Sacred Books, 307.
115.2 De Charencey, Le Fils, 13.
115.3 iv. F.L. Record, 23.
115.4 Liebrecht in a note to Gerv. Tilb., 72, quoting d’Herbelot. Cf. De
both translating MSS. of the fourteenth century now in the library of the
Royal Irish Academy at Dublin.
117.1 D’Arbois de Jubainville, Épopée Celtique, 37, translating
Leabhar na hUidhre (Book of the Dun Cow), MS. dating back to about
the year 1100. See another translation, ix. Rev. Celt., 12. For Balor’s
story as given in modern folklore, see ante, p. 15.
117.2 ii. Silva Gad., 23.
118.1 ii. Silva Gad., 89, translating Leabhar na hUidhre.
118.2 Prof. Whitley Stokes, in ii. Rev. Celt., 199, translating the
Leabhar breac, a MS. written shortly before 1411, now in the Royal Irish
Academy.
119.1 Francisco de Avila’s Narrative, translated by Markham, Rites and
Laws, 125. It is needless to point out the analogy of part of this tale to
modern folktales like Basile’s tale of Pervonto, cited in the last chapter.
120.1 De Gubernatis, ii. Zool. Myth., 331. The ancient nations of the
Mediterranean basin believed that the mouth was the ordinary way of
impregnation for fishes. Herod. ii. 93; Ælian, Nat. Anim., ix. 63. I have
found a similar belief among the peasantry of Gloucestershire, where I
am writing, as regards the pea-hen.
120.2 Von Wlislocki, Volksdicht., 300.
121.1 v. Sacred Bks., 187. Unfortunately Mr. West, the translator, has
not given that part of the Selections which relates to Zoroaster’s life—
only a summary of its contents.
121.2 viii. Rev. Trad. Pop., 601, translating S. H. Marian.
122.1 Landes, Annam., 12. There is a Japanese tale of a lady who,
having been barren for many years, at length, as the result of much
prayer to the gods, bore five hundred eggs. They were thrown into the
water in a box, but rescued by a fisherman, incubated in an oven, and all
happily hatched. Five hundred heroes were thus produced, whom their
mother was afterwards glad to recognise and receive back. This is the
legend of Bunsio, the goddess of fruitfulness and riches. Ploss, i. Weib,
441, quoting Horst.
122.2 Hon. J. Abercromby, in i. Folklore, 331.
122.3 iv. F.L. Journ., 21.
123.1 M. Dragomanov in Compte Rendu du Congrès, 46.
124.1 ii. Tuti-Nameh, 85. With these stories may be compared a
Transylvanian Gipsy saga concerning the origin of the Ashani tribe.
Ashani, the eponymous mother of the tribe, was the child of a man to
whom a supernatural being appeared in a dream riding on the man’s own
cow, and commanded him to slay the cow, burn its flesh and let his wife
eat of the ashes. He was then to sleep with her upon the cowhide.
Compliance with this command was followed by Ashani’s birth. Von
Wlislocki, Volksdicht., 184.
124.2 ii. Gonzenbach, 165; Crane, 208.
124.3 Von Wlislocki, Volksdicht., 183. See also his Volksgl. Zig., 14. On
obviously Buddha. Both this story and one previously given (on p. 114)
have been filtered through the minds of Jesuit fathers anxious to discover
identifications with Christian teaching.
139.2 De Charencey, Le Fils, 13.
142.1 iii. Radloff, 82.
143.1 De Charencey, Traditions, 38, quoting Father Giov. Phil. Marini;
Southey, iv. Commonplace Bk., 41, quoting Picart.
143.2 De Charencey, Traditions, 36.
143.3 Ellis, i. Polyn. Res., 262. Cf. the account of creation in the
136.
146.1 While these sheets were passing through the press, Comte H. de
N. and Q.
150.3 i. Risley, 256.
151.1 Leland, Gip. Sorc., 101.
151.2 Ploss, i. Weib, 439, citing von Wlislocki.
151.3 Ibid., citing Krauss.
151.4 Von Schulenburg, 232.
151.5 J. B. Andrews, in ix. Rev. Trad. Pop., 111.
151.6 Featherman, Chiapo-Mar., 444.
151.7 Ploss, i. Kind, 30, 32; H. Ling Roth, in xxii. Journ. Anthr. Inst.,
209. In the island of Aurora a woman sometimes takes it into her head
“that the origin, or beginning, of one of her children is a cocoa-nut, or
bread-fruit, or something of that kind;” and this gives rise to a
prohibition of the object for food, just as in the case of a totem. Rev. Dr.
Codrington, in xviii. Journ. Anthr. Inst., 310; ii. Rep. Austr. Ass., 612. I
hardly know how to account for this notion except by the suggestion that
such a woman may have eaten the fruit in question about the time her
pregnancy commenced, and thence have been led to believe that the
pregnancy was in some way due to it. Dr. Codrington, however, upon
inquiry, informs me that he never heard of any belief of the kind. It is
perhaps worth noting as a coincidence, if nothing more, that on Lepers’
Island the two intermarrying divisions are called branches of fruit, “as
if,” says Dr. Codrington, “all the members hang on the same stalk.”
Codrington, Melanesians, 26.
152.1 Meier, Sagen, 476, 474. It is a saying at Pforzheim: To make a
nut-tree bear, let a pregnant woman pick the first nuts. Grimm, Teut.
Myth., 1802.
153.1 Dr. Krauss, in iii. Am Urquell, 276. In Silesia stones are put on
the trees on Christmas Eve to make them bear the more. Grimm Teut.
Myth., 1825.
154.1 Ploss, i. Weib, 431, 432, 434, 445, citing various authorities.
Compare Queen Isolte’s lily, referred to ante, page 91. What is the
meaning of the attribution, widely spread in Europe, of children to trees
or vegetables? See, for examples, iv. Am Urquell, 224 et seqq.; Zingerle,
Sagen, 110; Finamore, Trad. Pop. Abr., 56. In England children are said
to come out of the parsley-bed.
154.2 Gen. xxx. 14. Early Trav., 434.
155.1 Von Wlislocki, Volksgl. Zig., 90.
155.2 Ploss, i. Weib, 439.
155.3 Clouston, in Burton, iii. Suppl. Nights, 576, citing Pandit Natésa
In the Banks’ Islands are certain spirits called Nopitu. It is believed that a
woman sometimes hears one of them say: “Mother, I am coming to you,”
and feels it entering into her; and it is afterwards born as an ordinary
child. Codrington, 154. This does not appear to be a case of migration.
165.1 iii. Sax. Leechd., 66.
165.2 Von Wlislocki, Volksgl. Siebenb. Sachs., 75, 152.
165.3 Schiffer, in iv. Am Urquell, 187.
165.4 Kohlrusch, 324.
166.1 Rev. W. Gregor, in iii. Folklore, 68.