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The Crisis in Psychology
271
are all psychological theories of the purest water. Hence the mistaken conclusion:
the role of child psychology cannot be reduced, of course, to the gathering of factual
data and their preliminary classification, i.e., to the preparatory work. But the role
of the logical principles developed by Shchelovanov and Bekhterev can and must
precisely be reduced to this. After all, the new discipline has no idea of childhood,
no conception of development, no research goal, i.e., it does not state the problem
of child behavior and personality, but only disposes of the principle of objective
observation, i.e., a good technical rule. However, using this weapon nobody has
drawn out any great truths.
The author’s second mistake is connected with this. The lack of understanding
of the positive value of psychology and the underestimation of its role results from
the most important and methodologically childish idea that one can study only what
is given in immediate experience. His whole “methodological” theory is built upon
a single syllogism: (1) psychology studies consciousness; (2) given in immediate ex-
perience is the consciousness of the adult; “the empirical study of the phylogenetic
and ontogenetic development of consciousness is impossible”; (3) therefore, child
psychology is impossible.
But it is a gross mistake to suppose that science can only study what is given
in immediate experience. How does the psychologist study the unconscious; the
historian and the geologist, the past; the physicist-optician, invisible beams, and the
philologist—ancient languages? The study of traces, influences, the method of in-
terpretation and reconstruction, the method of critique and the finding of meaning
have been no less fruitful than the method of direct “empirical” observation.
Ivanovsky used precisely the example of psychology to explain this for the meth-
odology of science. Even in the experimental sciences the role of immediate expe-
rience becomes smaller and smaller. Planck19 says that the unification of the whole
system of theoretical physics is reached due to the liberation from anthropomorphic
elements, in particular from specific sense perceptions. Planck [1919/1970, p. 118]
remarks that in the theory of light and in the theory of radiant energy in general,
physics works with such methods that
the human eye is totally excluded, it plays the role of an accidental, admittedly highly
sensitive but very limited reagent; for it only perceives the light beams within a small
area of the spectrum which hardly attains the breadth of one octave. For the rest of
the spectrum the place of the eye is taken by other perceiving and measuring
instruments, such as, for example, the wave detector, the thermo-element, the
bolometer, the radiometer, the photographic plate, the ionization chamber. The
separation of the basic physical concept from the specific sensory sensation was
accomplished, therefore, in exactly the same way as in mechanics where the concept
of force has long since lost its original link with muscular sensations.

Thus, physics studies precisely what cannot be seen with the eye. For if we,
like the author, agree with Stern [1914, p. 7] that childhood is for us “a paradise
lost forever,” that for us adults it is impossible to “fully penetrate in the special
properties and structure of the child’s mind” as it is not given in direct experience,
we must admit that the light beams which cannot be directly perceived by the eye
are a paradise lost forever as well, the Spanish inquisition a hell lost forever, etc.,
etc. But the whole point is that scientific knowledge and immediate perception do
not coincide at all. We can neither experience the child’s impressions, nor witness
the French revolution, but the child who experiences his paradise with all directness
and the contemporary who saw the major episodes of the revolution with his own
eyes are, despite that, farther from the scientific knowledge of these facts than we
are. Not only the humanities, but the natural sciences as well, build their concepts

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