By C.F. Goodey
Beginning with the arguable speculation that not just human intelligence but in addition its antithesis 'intellectual incapacity' are not anything greater than historic contingencies, C.F. Goodey's paradigm-shifting examine strains the wealthy interaction among human kinds and the appreciably altering features attributed to them. From the twelfth-century beginnings of eu social management to the onset of formal human technology disciplines within the smooth period, "A background of Intelligence and 'Intellectual Disability'" reconstructs the sociopolitical and non secular contexts of highbrow skill and incapacity and demonstrates how those recommendations grew to become a part of psychology, drugs and biology. Goodey examines a big selection of classical, overdue medieval and Renaissance texts, from well known publications on behavior and behaviour to scientific treatises and from non secular and philosophical works to poetry and drama. Focusing specifically at the interval among the Protestant Reformation and 1700, Goodey demanding situations the approved knowledge that may have us think that 'intelligence' and 'disability' describe traditional, trans-historical realities. as an alternative, Goodey argues for a version that perspectives highbrow incapacity and certainly the intellectually disabled individual as transitority cultural creations. His booklet is destined to turn into a customary source for students drawn to the heritage of psychology and drugs, the social origins of human self-representation, and present moral debates concerning the genetics of intelligence.
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Additional info for A History of Intelligence and "Intellectual Disability"
Assumption (1) is inadequate, he says, because it does not start in the right place. We need to know the nature of man, and particularly his social nature, before we can say anything about techniques by which he rules. Man is a creature belonging in a community of some kind. The supreme human community is the polis or city-state; this, then, is the supreme authority. Aristotle’s train of thought from here on is dialectical, in the Greek sense of the word. Starting from a single term, “rule” or authority, he asks how it subdivides.
Aristotle’s frame of reference is far from that of twentieth-century alarms about racial mixing or the reproductive menace of the feeble-minded, let alone today’s liberal eugenics. A possible objection arises. 25 This is not a deficit model, however. Both abilities are positive functions of the household and polis. ”26 Even here there is no suggestion that the deficit is in the intellect as such. He may be thinking of fellow philosophers such as Diogenes the Cynic, who adopted the life of a homeless beggar.
24 26 27 25 Politics, 1254b. Politics, 1252a. Politics, 1253a. Politics, 1254a. Aristotle and the Slave’s Intellect 31 Natural slaves in a natural community Aristotle’s gestures towards the humanity of natural slaves can, to be sure, seem precarious. 28 The word translated here as “participate” (koinoneo) echoes the book’s initial reference to the city-state as the supreme community (koinonia). A better translation might therefore be that slaves “belong to the community of reason,” rather than simply participating in it.