{"id":28334,"date":"2026-02-18T12:57:27","date_gmt":"2026-02-18T11:57:27","guid":{"rendered":"https:\/\/kennethsorensen.dk\/?p=28334"},"modified":"2026-03-10T18:57:39","modified_gmt":"2026-03-10T17:57:39","slug":"a-contribution-to-the-psychology-of-misoneism","status":"publish","type":"post","link":"https:\/\/kennethsorensen.dk\/en\/a-contribution-to-the-psychology-of-misoneism\/","title":{"rendered":"A Contribution to The Psychology of Misoneism"},"content":{"rendered":"

Misoneism, Neophilia, and the Psychological Response to Novelty<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/h2>\r\n

\"The<\/a><\/p>\r\n

By Roberto Assagioli,<\/span><\/span><\/span><\/span><\/span><\/span><\/strong> (Doc. #23194, 24216 – Assagioli Archives – Florence) <\/span><\/span><\/span><\/span><\/span><\/span>
Originally Published in Psiche II, 5-6, 1913.Original Title: <\/span><\/span>Contributo alla psicologia del misoneismo<\/span><\/span><\/em> . Translated and edited with notes by Jan Kuniholm <\/span><\/span>[1]<\/span><\/span><\/a><\/span><\/span><\/span><\/span><\/p>\r\n

Editorial note:<\/span><\/span><\/span><\/span><\/span><\/span><\/strong>
The subheadings in this online edition have been added by the editor, Kenneth S\u00f8rensen, to support readability and navigation. They were not part of the original publication and do not modify, interpret, or alter the original text.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

\r\n

Abstract <\/span><\/span><\/span><\/span><\/span><\/span><\/b>: Roberto Assagioli’s essay contrasts neophilia (a positive response to novelty) with misoneism (a negative, hostile reaction). He argues that misoneism is rarely innate but usually stems from a basic biological and psychological drive to preserve existing equilibrium, combined with mental “economy” or stinginess of thought. Other contributors include deference to authority, ageing, confusing opinions with facts, fear of ridicule, and envy. Assagioli gives historical and contemporary examples (eg, resistance to Galileo, critics of the “thinking horses”) to show how scientists and others often reject new ideas reflexively. He distinguishes healthy skepticism from misoneism and warns that misoneism persists and seriously hinders scientific and cultural progress, urging opponents to resist it.<\/span><\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

\r\n

Neophilia and Misoneism: Initial Psychological Reactions to Novelty<\/span><\/span><\/span><\/span><\/span><\/span><\/h3>\r\n

Learning something new, unforeseen and unexpected causes a kind of “psychic shock” that manifests itself subjectively in a state of mind that is usually called wonder or surprise. Immediately afterwards an “emotional reaction” takes place, which exerts a great, indeed often decisive, influence on the judgments and assessments that are later made about the new information.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

This reaction can be of two kinds: pleasant or painful. The former leads to ready acceptance and a favorable evaluation of the novelty; the latter, on the other hand, leads to criticism, contempt and rejection of it. Sometimes both reactions alternate rapidly in the mind, causing a state of conflict and doubt.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

The general tendency to react in the first way has been called neophilia; to react in the second way, <\/span><\/span>misoneism<\/span><\/span><\/em> .<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

The analysis of such tendencies is less easy than it seems at first glance, and raises interesting psychological problems. For example, the question immediately arises: are these two tendencies really distinct and \u2014 at least sometimes \u2014 irreducible, or are they not rather in each case the result of other tendencies? In other words, do <\/span><\/span>primitive, pure<\/span><\/span><\/em> neophilia and misoneism exist, undetermined by other desires, interests, feelings, etc.?<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

The answer is not easy.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

The Question of Innateness and the Complexity of Psychic Causes<\/span><\/span><\/span><\/span><\/span><\/span><\/h3>\r\n

Neophilia as a Spontaneous and Genuine Tendency<\/span><\/span><\/span><\/span><\/span><\/span><\/h3>\r\n

Concerning neophilia \u2014 without wishing to categorically affirm or deny its instinctiveness \u2014 I will simply say that in many cases it seems to be truly spontaneous and genuine. Certain people are attracted to everything new, strange and wonderful, without it satisfying any of their special practical or theoretical interests, or any of their specific desires. Such neophilia could be an expression of dissatisfaction with ordinary life and reality; but while this may be true in some cases, it has not been proven to be true in all cases.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

Misoneism and the Preservation of Psychic Equilibrium<\/span><\/span><\/span><\/span><\/span><\/span><\/h3>\r\n

For misoneism, however, the question is more easily resolved, because “primitive” misoneism either does not exist or is very rare. Generally, it is not difficult to discover the trigger that brings out this little devil, who, like Goethe’s Mephistopheles, \u201calways denies.\u201d The most powerful trigger of misoneism \u2014 in my opinion \u2014 is a general and truly fundamental tendency that is not only psychological, but also biological: that is, <\/span><\/span>the tendency to maintain the equilibrium that exists at a given moment,<\/span><\/span><\/em> and therefore to respond with defensive reactions against anything that threatens to disturb that equilibrium. <\/span><\/span>[3]<\/span><\/span><\/a><\/span><\/span><\/span><\/span><\/p>\r\n

In fact, novelties usually disturb the pre-existing psychic balance. Often, at least at first glance, one does not see how the new fact can agree with one’s previous knowledge (or opinions); one fears, more or less rightly, that a difficult and strenuous readjustment of one’s mental storehouse will be needed, etc.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

This threat of disturbance of psychic equilibrium is then followed by a hostile emotional reaction to the disturbing element and a series of defensive attitudes and actions against it. The novelty is questioned, rejected and denied, and those who support it are mocked or scorned, and with little effort the psychic equilibrium is restored. <\/span><\/span>[4]<\/span><\/span><\/a><\/span><\/span><\/span><\/span><\/p>\r\n

Economy of Thought and Secondary Causes of Misoneism<\/span><\/span><\/span><\/span><\/span><\/span><\/h3>\r\n

The general tendency towards the maintenance of biological and psychic equilibrium, as just noted, also includes the tendencies towards “minimal effort” and “economy of thought,” which philosophers and psychologists have emphasized as characteristic of many human activities. For example, the tendency towards economy of thought is very strong in scientific activity, so much so that some scientists, indeed not without exaggeration, have claimed that it constitutes its most characteristic motive.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

These tendencies are therefore certainly natural and normal and have very useful functions. If, however, as is very often the case, they have an excessive intensity and are not counterbalanced by other tendencies (neophilia, curiosity, or various theoretical or practical interests), they give rise to misoneism. But in such cases, rather than “economy,” one should speak of “avarice” of thought and mental stinginess. The tendencies we have discussed can be considered \u2014 in my opinion \u2014 as the real causes of misoneism; but their action is often intensified and exaggerated by many other factors. I will mention only a few of the main ones.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

There is first of all the “principle of authority,” which \u2014 although theoretically banished from science \u2014 has certainly not yet disappeared from scientific “schools,” and is not infrequently a serious obstacle to the admission of new truths. <\/span><\/span>[5]<\/span><\/span><\/a><\/span><\/span><\/span><\/span><\/p>\r\n

Then there is the influence of age. While it is true that several of the best scientists have been able to preserve a youthful and open spirit even as old men, it is undeniable that in general with advancing age the tendency towards the preservation of equilibrium is increasingly asserted, flexibility diminishes, and thus misoneism grows.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

Another element that, although less directly, contributes greatly to hindering the acceptance of what is new is the error of confusing <\/span><\/span>opinion<\/span><\/span><\/em> with <\/span><\/span>facts<\/span><\/span><\/em> . Often a new truth is rejected because it is believed to contradict previously known facts, whereas it [actually] only contradicts the beliefs and doctrines that we have derived from those facts and which, mistakenly, we believe to be the same thing.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

Misoneism is also fostered by the fear of “ridicule.” The intensity of this fear is surprising, especially in people who may be intelligent and even courageous in some respects, but jealous of their social or scientific reputation. The idea of \u200b\u200bbeing deceived, of “falling for” something, makes them doubt the surest testimonies of the senses and makes them reject the most solid evidence.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

Finally, I will mention the sense of spite and envy aroused by the discoveries. . . of others, especially in those who have dealt with the same problems with less luck and skill.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

\r\n

Historical and Scientific Manifestations of Misoneism<\/span><\/span><\/span><\/span><\/span><\/span><\/h3>\r\n

Given that misoneism stems from fundamental tendencies and is fostered by so many other factors, it is easy to understand how frequent and intense it is.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

The history of the sciences provides us with numerous examples. Suffice it to recall the systematic misoneism that, from the Middle Ages up to the time of Galileo, was widespread among all the learned, for whom the opinions of Aristotle constituted the Pillars of Hercules of human knowledge; misoneism that culminated in Cremonini’s ridiculous refusal to look at Jupiter’s moons through the telescope brought to him by Galileo. <\/span><\/span>[6]<\/span><\/span><\/a><\/span><\/span><\/span><\/span><\/p>\r\n

And let it not be thought that the progress of modern science and the refinement of its methods have made misoneism among scientists disappear or diminish much. The attitude taken by not a few of them regarding parapsychological phenomena clearly demonstrates this. I will mention a few examples, concerning the so-called \u201cthinking horses of Elberfeld,\u201d which I had occasion to observe together with Prof. William MacKenzie in 1913. <\/span><\/span>[7]<\/span><\/span><\/a> Note that I do not raise the question here of whether Krall \u2014 the “educator” of those horses \u2014 and others succeeded beyond doubt in proving that there was real reasoning activity in them, and I do not consider those who expressed doubts about the interpretation and scope of the observed facts to be misoneists, but those who denied and mocked and got angry \u2014 without having <\/span><\/span>seen<\/span><\/span><\/em> them \u2014 certainly are.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n

I first present a fine specimen of the \u201crabid misoneist.\u201d He is Mr. H. Dexler, professor of veterinary medicine at the University of Prague. As soon as Krall’s book, Denkende Tiere [Thinking Animals], was published [Leipzig, 1912], the fiery professor wrote: “In my opinion Krall’s book only shows that literature of the lowest order (Schundliteratur) still has too free a reign in Germany. This book is a disgrace to contemporary literature. Arising in the atmosphere of quackery and illusion, it is a consecrated monument to the cult of stupidity.”[8]<\/a><\/span><\/span><\/span><\/span><\/p>\r\n

But more interesting than Dexler’s liverish misoneism is Prof. Brahn’s presumptuous and naive misoneism. The latter has written an article about the thinking horses in which he takes a very high-handed approach, as is already apparent from the title, “The Art of Observation and its Difficulties,” and in which he wants to give a lesson in scientific methodology. This article contains the following excerpt:<\/span><\/span><\/span><\/span><\/p>\r\n

“I need not describe what state of mind (Stimmung<\/em>) arises in every person who is versed in the natural sciences and psychology when faced with such phenomena. It is in fact only a dense mixture (kompakte<\/em>) of rejection, distrust and laughter.”[9]<\/a><\/span><\/span><\/span><\/span><\/p>\r\n

It would be difficult to describe the misogynistic attitude more effectively, if not more elegantly! How can truth get into heads filled with that \u201cdense mixture of rejection, distrust and laughter?\u201d<\/span><\/span><\/span><\/span><\/p>\r\n

A third typically misoneistic document is the \u201cProtest regarding the ‘calculating’ horses of Elberfeld,\u201d promoted by Dexler, who gathered two dozen signatures, almost all German professors. It is not necessary, however, that I illustrate this document because Clapar\u00e8de has already done so in the article republished in this issue of Psiche<\/em>.[10]<\/a><\/span><\/span><\/span><\/span><\/p>\r\n

Misoneism and Skepticism Distinguished<\/span><\/span><\/span><\/span><\/h3>\r\n

Before I finish, I think it useful to mention the differences that exist between misoneists and skeptics, because they are not infrequently confused with one another.<\/span><\/span><\/span><\/span><\/p>\r\n

Skeptics are naturally incredulous towards novelty, but they are not necessarily misoneists. In the face of the enthusiasm and insistence of neophytes and fanatics, many skeptics smile more or less benevolently; others, endowed with a more skeptical temperament, scoff or become angry; only these become misoneists. On the other hand, many misoneists are easily assumed to be skeptics, when in fact they are so only with respect to hated novelties. Instead they may accept religious or philosophical dogmas without question; they may be attached to forbidden prejudices, and have a childlike credulity for whatever conforms to their desires.<\/span><\/span><\/span><\/span><\/p>\r\n

Misoneism as an Obstacle to Scientific and Cultural Progress<\/span><\/span><\/span><\/span><\/h3>\r\n

Even from these brief remarks it seems to me to be clear that misoneism is a general and very strong tendency of the human soul, and that modern science \u2014 far from overcoming it \u2014 is not infrequently dominated by it. Its external manifestations have become less violent, but the fundamental tendency has not changed. As Clapar\u00e8de[11]<\/a> said about ‘thinking horses,’ “In a more civilized guise, one has remained the same. Heretics used to be burned, now people protest against their actions. Objectively the action is very different, but psychologically the reaction is the same; a protest for scientific heresy is the modern equivalent of burning at the stake.”<\/span><\/span><\/span><\/span><\/p>\r\n

Now “heretics” are no longer burned, nor are they put in prison, but they are mocked, slandered and insulted; attempts are made to hinder their activities in every way and to prevent the dissemination of their discoveries; in short, attempts are made to \u201ckill\u201d them morally.<\/span><\/span><\/span><\/span><\/p>\r\n

Misoneism is a serious obstacle to the progress of science and civilization, and all those who care about such progress should vigorously fight it whenever the opportunity arises.[12]<\/a><\/span><\/span><\/span><\/span><\/p>\r\n

\r\n

<\/strong><\/p>\r\n

Notes:<\/span><\/span><\/span><\/span><\/span><\/span><\/strong><\/p>\r\n

[1]<\/a>. Editor\u2019s interpolations are shown in [brackets]. This editor has had access to an unsigned typed version of this article in English, which has been consulted, although the essay as presented here is translated from the published documents in the Archives. \u2014Ed.\u00a0<\/em><\/span><\/span><\/span><\/span><\/p>\r\n

[2]<\/a>. \u201cAntipatia e simpatica\u201d [\u201cAntipathy and Sympathy],\u201d Psiche, II, 1913, pp. 238-239. \u2014Author\u2019s Note.<\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

[3]<\/a>. I use the word \u201cequilibrium\u201d here in a broad sense; that is, I am not referring to the static and immobile equilibrium of inanimate objects, but rather to the dynamic equilibrium of coordination, of the \u201cregulation\u201d of energies for the maintenance of life. (See A. Wagner, \u201cPsychobiology as a Science,\u201d in Psiche, 1913, pp. 17-25-27, etc.). \u2014Author\u2019s Note.<\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

[4]<\/a>. There is also an even more convenient way to free oneself from an annoying novelty, a method that is often used more or less consciously: that of \u201cnot dealing with it,\u201d of \u201cforgetting it.\u201d But this misoneistic process \u2014 based on the general tendency to repress unpleasant memories in the unconscious \u2014 attracted the attention of C. Darwin, among others. He recounts in his autobiography that he noticed that he was particularly prone to forgetting facts that did not agree with his theories, and that he therefore decided to make a note of them as soon as he learned them. \u2014Author\u2019s Note.<\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

[5]<\/a>. The \u201cprinciple of authority\u201d was one of the strongest bases for admission of truth or veracity in the Middle Ages, and for centuries after. For example, a statement was generally accepted to be true if it was found (or implied) in the works of Aristotle or the Bible. Later versions cited other authorities. \u2014Ed.\u00a0<\/em><\/span><\/span><\/span><\/span><\/p>\r\n

[6]<\/a>. Cesare Cremonini (1550-1631) of the Universities of Ferrara and Padua, taught the doctrines of Aristotle and was considered to be one of the greatest philosophers of his time, but is now chiefly remembered as one of the two scholars who refused to look through Galileo\u2019s telescope. \u2014Ed.<\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

[7]<\/a>. The \u201cElberfeld horses\u201d were trained by their owners (Krall and others) in Germany in the early years of the 20th century to communicate and perform very complex calculations, exhibiting what seemed to be near-human intelligence on a limited scale. They were the subject of controversy at that time, and Assagioli traveled to Germany to acquire first-hand experience of them, after which he wrote several articles about them for the Italian magazine Psiche in 1912-1914. \u2014Ed.<\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

[8]<\/a>. Berliner Tageblatt, March 24, 1912. Compare these words with the opinions expressed on Krall’s book by H.E. Ziegler. The former wrote: \u201cKrall\u2019s work will probably mark the beginning of a new chapter in the doctrine of man’s new position in nature, as Darwin\u2019s major work did in its time,\u201d and the latter: \u201cKrall\u2019s work is the most important thing to have appeared in the field of zoopsychology for centuries.\u201d \u2014Author\u2019s Note.<\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

[9]<\/a>. Max Brahn, \u201cDie Kunst der Beobachtung und ihre Schwierigkeit. Ein Beitrag zu den denkenden Pferden,\u201d in Natur. Zeitschrift der deutschen naturwissenschaftlichen Gesellschaft,\u201d[\u201cThe Art of Observation and Its Difficulty. A Contribution to Thinking Horses,\u201d in Nature. Journal of the German Natural Science Society], III, no. 21, p. 433. [1912-1913] \u2014Author\u2019s Note.<\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

[10]<\/a>. The first part of this essay was already written when Clapar\u00e8de’s article was published, so there are some considerations in his that coincide with mine. \u2014Author\u2019s Note.\u00a0<\/em><\/span><\/span><\/span><\/span><\/p>\r\n

[11]<\/span><\/span><\/a> . <\/span><\/span>\u00c9duoard Clapar\u00e8de (1873-1940) was a Swiss neurologist, child psychologist, author, and educator. He was part of an international commission of scientists who visited the stable at Elberfeld in Germany. He published a report concluding that the horses’ abilities were genuine, noting the extreme precautions the trainers took to prevent all possible fraudulent interchanges and even unconscious suggestion. Clapar\u00e8de’s positive report \u2014 he called it “the most sensational event that has happened in the psychological world” \u2014 was rejected by most scientists and led to further controversy, because it could not be reconciled with the theory of evolution, but was forgotten with the outbreak of World War I. Interest in the phenomenon has only revived since 2014 with an article by F. Se Sio and C. Marazia at <\/span><\/span>https:\/\/pubmed.ncbi.nlm.nih.gov\/25176052\/<\/span><\/span><\/a> . -Oath.<\/span><\/span><\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

[12]<\/span><\/span><\/a> . <\/span><\/span>In an earlier issue of Psiche in 1913, the author presented an essay titled \u201cGli Errori Degli Scienziati\u201d [\u201cThe Errors of Scientists\u201d] discussing scientific errors, of which he regards misoneism to be one. -Oath.<\/span><\/span><\/em>
<\/span><\/span><\/span><\/span><\/p>\r\n

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Misoneism, Neophilia, and the Psychological Response to Novelty By Roberto Assagioli, (Doc. #23194, 24216 – Assagioli Archives – Florence) Originally Published in Psiche II, 5-6, 1913.Original Title: Contributo alla psicologia del misoneismo . Translated and edited with notes by Jan Kuniholm [1] Editorial note: The subheadings in this online edition have been added by the […]<\/p>\n","protected":false},"author":1003,"featured_media":28518,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"_genesis_hide_title":false,"_genesis_hide_breadcrumbs":false,"_genesis_hide_singular_image":false,"_genesis_hide_footer_widgets":false,"_genesis_custom_body_class":"","_genesis_custom_post_class":"","_genesis_layout":"","footnotes":"","tve_updated_post":"","tve_custom_css":"","tve_user_custom_css":"","tve_globals":{},"tcb2_ready":0,"tcb_editor_enabled":0,"tve_landing_page":"","_tve_header":"","_tve_footer":""},"categories":[33],"tags":[],"class_list":["post-28334","post","type-post","status-publish","format-standard","has-post-thumbnail","category-various-assagioli-articles","entry","override","gs-1","gs-odd","gs-even","gs-featured-content-entry"],"yoast_head":"\nA Contribution to the 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As Nicoli observed in this journal, <\/span><\/span>[2]<\/span><\/span><\/a> one must be very cautious in asserting that this or that tendency is innate and irreducible. In fact, it is very difficult to rule out that they may be determined by other inadvertent or unconscious tendencies. On the other hand, however, one should not believe too easily that one has discovered the “cause” or origin of this or that psychic fact. This question is connected with that of possible “transformations” of psychic phenomena and their reciprocal influences, and is therefore, as we can well see, complex.<\/span><\/span><\/span><\/span><\/span><\/span><\/p>\r\n