(Dunken, Bs. As.)
The coverage of this book is an oil painting on canvas of the author..

“A Psychosophy of History would attentively follow the history of thought, but in the knowledge that ideas are products, it would not be content with this. It would aim at penetrating and explaining the very roots of thought, the true motivations that have lead man to think this way or the other; in such sense, it would be closer to a psychology of history, a science that has not been developed yet. Given the narrow schemes along which today’s psychology flows, and the disparity existing among the countless schools whose disagreement gives away the insecurity of the foundations of this new science, a psychology of history would have been a foreseen failure. None of these schools has established enough general rules to follow the history of human spirit as a coherent process. These laws also need a universality that only philosophy can provide. Giving psychology a transcendent dimension, and philosophy a clear and total vision of the psyche and its mechanisms, psychosophy makes such an attempt feasible.”

“The historian must study facts just as they have happened and he may draw his own conclusions a posteriori. The philosopher acts the other way around: he studies history first but in order to make sense out of it and, when he believes he has succeeded, he places sense before history, applies some ideas a priori along which the future unfolds. The ideas exposed in this work intend to be steady and universal, but history does not become adapted to them with mathematical accuracy, because man is not a mechanism but a being capable of thinking and feeling, who perceives those realities (referred to as “ideas” in this work) in a variable, vague, uncertain way, as he is still like a child in an environment where he is trying to survive and sometimes understand with his emerging faculties. Given the complexity of the human mind and, as a consequence of its culture and work, these grounds must be firm and articulated in order to sustain such a load. This is the reason for this work: to provide the foundations and the structure for the works that will come after, which will deal with men and the civilizations they have created in a more direct relationship with the facts.”

“All human beings experience that this life does not appear like something finished, like a whole, but like a road, a project to be fulfilled. Well then, the search for what transcends us is what gives meaning to our lives in particular and to the lives of the peoples. It is when they lose interest in that meaning that they fall; when the interest grows, the spirit becomes expanded and heads for its Destiny. All knowledge tending to clarify the situation of one in the Universus, is an expansion of the spirit towards the completeness of existence. The knowledge of history is part of this project. It makes us come out of our individual self and project our spirit in other individual lives and in entire peoples of whose glory and misery we take part. Using these experiences and values estimated to be universal, Psychosophy of History searches to be part of the human process in the project of transcendence of our species.”

“Psychosophy is nestled in the convergence of the idealist traditions from the Eastern and the Western worlds. This convergence is not a consequence of a voluntary syncretism, of a rational adoption, but of the result of a common search propelled by similar philosophical concerns that hassle man in all times and latitudes. Quoting Hegel: “This concrete unity is to be distinguished from eclecticism, i.e. from a mere collection of different principles and opinions”. “When uniting them –and precisely due to this fact- their inadequacies have been transfigured” thus making “this union (amalgamation) of the previous philosophies a living whole, a reunion within a living thinking unit”. “This whole conception of the world is referred to as a system of philosophy” (Introduction to the History of Philosophy). One of the ruling purposes of a Psychosophy of History is to establish a bond among these peaks of thought. For such matter, the lines that join them are to be traced, the common points among these heights of the spirit must be specified. In the Western world, that line was interrupted for centuries by Christianity. The stretches joining Alexandria and Florence, Neoplatonism and Ficino. The Renaissance certainly re-established the necessary bond with the Greco-Roman tradition, but this was neither clear not firm.

Consequently, other interruptions took place, other moments in which the spirit lined up, which are to be established. Each of such idealist doctrines demands a careful analysis (Note: Hegel, Bergson, Buddhism and Hinduism have been discussed in The Evolution of the Spirit). But our purpose here is not to re-establish ideologies but to re-establish human spirit instead, at least among the illustrious minorities. My call is addressed to the individuals and peoples capable or going beyond themselves, of fulfilling all their potential capacities, of overcoming the dogmas, of liberating their sprit and thinking about their neighbors’ wellbeing, that is to say, mankind and all living beings.”

“This is an invitation to tour around a gallery of ideas readers will not be able to purchase (as it happens in art galleries), but they will certainly be more inspired and qualified to enter the long gallery of history.” (Excerpts from this same work)