Reflection processes or the very reality of self-observation is a fact that does not study any science other than psychology. Reflective reality is one of the iron arguments of psychology to be recognized as an autonomous science. That is why the idea of ​​self-observation and all forms of reflexivity have been accepted and assimilated by the psychological theories and schools that emerged in the second half of the 19th century. The first thing that should be understood is that the state of psychological thought in the Middle Ages (11th-16th century) is closed in the framework of scholasticism. In the context of this cultural strategy of the Middle Ages, much of the ancient psychological heritage retains its identity despite the metamorphoses of scholastic thought. That is why it is sometimes difficult to account for the primary source of many ideas in later authors.

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This is a liberating mission to the religious canonization of ancient values ​​and the formation of a new perspective on man and his vocation, as well as on the role of psychological knowledge. Many talented thinkers are involved in this process, with the ideas of British thinker Francis Bacon being of particular importance for psychology. He favors the inductive method of knowledge and appeals to the integration of empirical data into a common picture of the world and man. Bacon is about experimenting on the experiment to prove the advantage of the senses over faith, science of religion. The turning point in the orientation of this markedly maddening approach is the 17th century. It is through him that the fatal reorientation of thinking into science is taking place. It is expressed in the emergence of what we call empiricism - the extraction of knowledge based on experiments and scientific observations. The reorientation of the general spirit of science towards experimentation and observation has an extremely beneficial influence on the development of psychological thought and, to a great extent, prepares the ground for its later differentiation into independent science. The new European science and philosophy resurrected from antiquity highlights the work and creativity of the founder of arreationalism René Descartes. His thoughts are related to psychological ideas and facts. Descartes defines clearly and frankly the body and the soul as two separate substances.

For him, the body is matter (physical substance) that has the property of "stretching", which means that it always occupies a space in space and is subject to physical laws. The soul is immaterial. Its essential property is the ability to think, to give us knowledge of the world and ourselves. In other words, it does not have properties inherent in the physical world, it is sensibly unattainable. Descartes makes a responsible step in releasing the category soul from her mythological headscarf and metaphysical ambiguity. Descartes's thoughts on soul and body are a value not only to his contemporaries and to the change of the spirit of 17th-century thinking. Descartes' ideas are an important moment in the liberation of psychology from theology, metaphysics, even from natural science and transformation into independent science. In fact, in Descartes' views, the subject of psychology is clearly stated - it is consciousness. After Descartes Spinoza, Hobbes, Logos, and other scientists, Imunul Kant has an important place in influencing psychological thought. It creates an original model of the organization of human knowledge, which includes the initially given to the mind the ability to systematize and arrange what comes from the outside world. It would be fair to say that by the second half of the 19th century many other philosophers and scholars are working, who, with their own theoretical and experimental studies, prepare the ground for the emergence of psychology as a science.

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