Saudi+Arabia

= =  Research in Saudi Arabia has focused on two main areas, standardization of several personality, intelligence, and mental illness inventories and tests, and small scale epidemiology surveys of a variety of psychological disturbance. By the end of the twentieth century, research shifted to acculturization by constructing culturally specific scales and tests and also reviewing psychological theories in the light of Islamic literature. Psychologists must be registered and there are a number of rules and regulations that govern the professional behavior of the practicing of psychologists. Muslim philosophers regard the quest for knowledge as a divine command and knowledge of the soul and intellect, as a significant part of this quest. Understanding psychology provides a framework for the mechanics and nature of our sensations and thoughts can be explained and used as the foundation for every other field of inquiry. The ultimate goal of psychology is to connect intellect with universal truth with a metaphysical and spiritual aspect. From the ninth to the twentieth century was a period of philosophizing that built the classical Islamic philosophy.

 Muslim philosophers based their views on Aristotle’s writings. Their main views were formed based on three Aristotelian treatises: on the soul, on sense and sensibility, and on memory and recollection. The cultural background of Saudi Arabia influences psychology throughout the social strata, and there is a caution view of Western psychology theories regarding mental health, with a preference for parapsychological explanations such as possession by spirits, witchcraft and the evil eye. Since the mid-twentieth century there has been an enormous influence from Western cultures resulting in the development of psychology programs in secondary schools, universities, and postgraduate education and in health care services. In the 1970’s psychology began being taught as part of the arts program. The typical course included introduction of psychology, which consisted of the basic principles and main theories and the role of Muslim psychologists. The subject began being taught in the 1940’s at the university level but was taught as part of the educational program until the 1960’s. The first independent department of psychology was developed in 1963 at Umm Ul-Qura University in Makkah Almukkarammah and in 1972 at kind Saud University in Riyadh. Post graduates were developed in the 1980’s leading to masters’ degrees in educational, counseling, industrial and clinical psychology, but doctoral programs were only offered in a few institutions. By the end of the twentieth century psychological health services were available in most intermediate and secondary schools, mental health hospitals, and clinics where psychological testing was also available. Prisons, social welfare services, and handicap institutions also were offering psychological health services. The Saudi Eduacational and Psychogical Association was founded in 1981 but the first meeting was not officially held until 1988.

Although psychology as an academic was founded by non-Saudis, Professors Abdullah Al-Nafae, Abdulaziz AlDakhi, Mohammed Ismail, and Sulaiman Alshamaman were the pioneers in the Saudi Kindom. Al-Kindi is known as the philopospher of Arabs for his arab genealogy. He edited Arabic tranaslations of Aristotle and Neoplataonic texts. He knew multiple branches of Greek Science and wrote treatises on many topics. His views came mainly from the Theology of Aristotle and the book on the Pure Good. Al-Kindi never integrated his understanding of vision with other aspects of psychology. There is a report demonstrating where he was headed but nothing completely explaining his views.   Al-Farabi adopted and commented on Aritstotle’s logical corpus, while turning to Plato for his political philosophy. His metaphysics psychology was a combination between both traditions developing a modified form of Aristotelians which later generations adopted. Al-Farabi believed the final intellect of an individual lies in theoretical intellect, its essence being identical with its act. Avicenna had the greatest impact among Muslim thinkers, conceived independent, self-conscious, substantial and immortal soul that farabi lacked. Avicenna followed Plato rather than Aristotle in the essential separated of the body and soul. He served the natural link between imagination and intellection to protect the immaterial and immortal nature of the soul. Avverroes was known as the commentator on Aristotle. He believed the soul was the product of natural causes. He stresses the hierarchical structure of the soul. The classic Muslim philosophers were torn between Aristotelian and Neoplatonic perspectives. The naturalist of Aristotelian frequently was challenged in the pursuit for a knowledge of universal truths.

**References **  Alhamad, A. (2000). Arab states: Saudi Arabia and Kuwait. //Encyclopedia of psychology, // (Vol. 1. pp. 229-230). New York: Oxford University Press.

First Published. (2008). Arabic and Islamic Psychology and Philosophy of Mind. //Stanford Encyclopedia of Philosophy. // Retrieved February 21,2010, from http://plato.stanford.edu/entries/arabic-islamic-mind/