Actions

Humanistic Psychology

An Avatar.Global Resource

Revision as of 15:04, 2 January 2026 by Michael (talk | contribs)

Humanistic Psychology

Humanistic Psychology (HP) emerged in the 1950s–60s as the “third force” in psychology. It was a deliberate break from both behaviorism’s mechanistic control model[1]and psychoanalysis’s pathology fixation.

The field was institutionalized with the Journal of Humanistic Psychology (1961) and the American Association for Humanistic Psychology (1962). They forged a research program on self-actualization, B-Values (truth, goodness, beauty, justice, play, etc.), and "synergy," i.e., a social conditions that would fuse selfish and altruistic aims, thereby providing the foundations for what Maslow called the Good Society, or Eupsychia (a.k.a. Zion (Rastafari), the "New Age" of Aquarius (New Age), Heaven on Earth (Christian), Shambhala (Tibetan), or, most recently, the Good Place).[2]

Philosophically, HP revived an Aristotelian essentialism;[3] humanity has an intrinsically good nature whose actualization (i.e., Self-Actualization) is humanity's proper purpose. Actualization of the self is accomplished via the gratification of essential needs while frustration and neglect of various needs generates pathology of various sorts. The satisfaction of essential needs builds the path to Eupsychia.

Humanistic psychology was part of a broad scientific project designed to re-build civilization on an empirically grounded, dignity-affirming image of Homo Sapiens at most fully human. Its origin is inseparable from Abraham Maslow’s vision for a "Psychology of the Peace Table" and his post-Pearl Harbor vow to create said psychology—a science of human nature that could make war obsolete by fostering self-actualization[4] on a societal scale. At its core, the movement insists that humanity supersedes the sum of his parts[5] and lives with intentionality—creating values, not merely seeking homeostatic satisfaction.[6]

Humanistic Psychology was one of three peace-table psychologies (Three Pillars of Peace) Maslow was helping to build, the others being Transpersonal and Eupsychian psychologies.

Concept Map

Key Terms

Eupsychia >

Peace Table Components

Humanistic Psychology >

Notes

Maslow's Vision

Humanistic Psychology was meant to be part of a revolution. Those that participated in the early days were clear on this. The goal was to create an entirely new foundation for scholarly activity, a new revolution in our understanding of humanity as deep and wide as that provided by the Copernican Revolution.[1] Maslow was a big part of that effort, an initiating factor, in fact. His whole research program beyond 1941 was devoted to bringing about this revolution. We know this because of Maslow's 1941 vision for a Psychology of the Peace Table![7] This vision, experienced the day after Pearl Harbor was bombed, changed the course of Maslow's life and drove him to create not only Humanistic Psychology but Transpersonal Psychology as well. He was also well on way to developing a third, Eupsychian Psychology at the time of his premature death.

These three new psychologies I would argue formed the theoretical foundations for Maslow's envisioned Psychology of the Peace Table. Humanistic Psychology provided a humanistic view of Human Nature,[8] Transpersonal provided a transpersonal view of Human Potential, and Eupsychian Psychology would provide the tools necessary for creating the Good Person and the Good Society.[9] A textual representation of his vision is reproduced below.

One day just after Pearl Harbor, I was driving home and my car was stopped by a poor, pathetic parade. Boy Scouts and fat people and old uniforms and a flag and someone playing a flute off-key. As I watched, the tears began to run down my face. I felt we didn’t understand—not Hitler, nor the Germans, nor Stalin, nor the Communists. We didn’t understand any of them. I felt that if we could understand, then we could make progress

I had a vision of a peace table, with people sitting around it, talking about human nature and hatred and war and peace and brotherhood. I was too old to go into the army. It was at that moment that I realized that the rest of my life must be devoted to discovering a psychology for the peace table. That moment changed my whole life.[10]

Twelve Axioms of Humanistic Psychology

In the book "Future Visions,"[11] in Chapter 3, "Critique of Self-Actualization Theory," Maslow identifies twelve axiomatic statements of Humanistic Psychology. They are included below with additional commentary,.

1. The Assumption of Life-Affirmation.

The entire model rests on the belief that the person fundamentally wants to live. If an individual's death-wishes are strong, the whole psychological system collapses. Humanistic psychology speaks only to those who want to grow, become happier, and fulfill themselves.

This is a remnant of Freudian psychology's notion that we have a "death wish" or a death drive. It's probably true. We probably do. It's obvious many people do things designed to make themselves die faster. However I would hypothesis, in Maslow's terminology, that chronic neglect of the Seven Essential Needs is what activates this drive.

2. The Assumption of a "definite human essence" or at least "some fixity of human nature."

Maslow argued we are not tabula rasa. We are not empty vessels into which society pours its things. We have an inner essence. We are dual, in Maslow's eyes. On the one hand we are body with instincts. On the other we are a thing with needs and "capacities" that "want" to "express and fulfill." (p. 27),[12] something he said quite clearly when he kicked off the revolutionary train.[13]

What needs? The need for food, water, shelter, love, acceptance, truth, beauty, alignment, and connection (see Seven Essential Needs.

What capacities? Those found in what Maslow eventually called the D-Realm and B-Realm, the capacity to hunt, to kill, to hurt, to exploit but also the capacity for love, for expression, for music, for beauty, for awe, for growth, for transformation.

3. The Assumption of Pluralism and Individual Differences.

Maslow argued for the strong acceptance of hereditary, constitutional, and temperamental differences among people.

Although Maslow, unfortunately, fall heavily in this direction near the end of his life, this should not be seen as leading towards eugenics. Difference is good thing. Beyond basic hunter-gatherer levels of technology, difference is required for survival of the human species. The more advanced a species becomes, the more difference is required. Rather, this should lead us towards what Maslow called the Horticultural Model (as opposed to the Sculpture Model, of human development—helping a rose become a good rose rather than trying to change it into a lily." Maslow said this implies a Taoistic "acceptance of what people really are; it necessitates a pleasure in the self-actualization of a person who may be quite different from yourself. It even implies an ultimate respect and acknowledgement of the sacredness and uniquness of each kind of person." (p. 27). Strong words!

4. The Assumption of Cross-Cultural Values.

The model needs to be cross-cultural. It needs to have broad global appeal. In order to do this, the model must critically reflect. It must address whether it has merely incorporated traditional Judeo-Christian values theorization. Maslow suggested his model appears cross-cultural and cross-historical (evident in diverse cultures like Japanese and Blackfoot Native American), but acknowledged the possibility of sampling error and projecting his own values into his research.

I personally don't think Maslow's idea was very cross-cultural at all. It was decidedly Judeo Christian, which doesn't make it necessarily all wrong. In fact, I would argue Maslow got a remarkable number of things right; but it does raise questions about what might be ideological, and what might be missing in Maslow's theoretical formulations.

5. The Assumption About Neurosis

The humanistic model assumes that neurosis is a "psychological defense and not basic to human nature. Furthermore, [that] neurosis must be viewed as a defense against the authentic self,[14] our deeper layers, full humanness, growth, and self-actualization.[15]

This is actually a very interesting statement. Typically when we talk about Defense Mechanisms we think of mechanisms designed to protect us from external or internal assaults, but here Maslow suggests that neurosis is a defense mechanism aimed at the authentic self, the inner self, the thing inside with capacities and needs. This can only be understood by discussing the concept of Alignment and Disjuncture and saying that neurosis are aimed at, amongst other things, reducing the painful disjuncture that arises as a consequence of failing alignment

6. The Assumption of Choice

Humanistic psychology doesn't force people to do things they don't want to do, that they are not in alignment with. Maslow was confident in offering people a real choice because he had faith that people where Good Choosers, when given a choice, people will "prefer the Being-Values over neurotic value" and will naturally "move towards self-actualization." [16] As he said, "...humanistic psychology involves an acceptance of people as they are at their intrinsic core and then regards therapists as simply Taoist helpers for them. We strive to enable people to become healthy and effective in their own style."[17]

7. The need research

Maslow admitted that there was a lot they didn't yet know or understand. He said Humanistic Psychology requires research, and lots of it. It also requires "better techniques of phenomenology and personality assessment." (p. 29) so as to help clearly demarcate, for example, "healthy peak experience[s]" from "manic-attacks." (p. 29). On this problem, Maslow suggest longitudinal tracking. "Essentially, this means a follow-up of the individual. Specifically, it introduces the variable of time. It also introduces the concept of validating peaks by what subsequently happens to the person. For example, it now appears that the psychedelic experience is less and less desirable for the individual as time goes by. This kind of chemically induced peak does not hold up as well as the“natural” peak-experience." (p. 30).

I would suggest Autoethnography as an important theoretical and research tool for humanistic, transpersonal, and eupsychian focused psychologists. I have an example for your consideration

8. The importance of Intuition

Scientific investigation requires a lot of methodological choices which may be rooted in personal bias. Maslow points out that it is important to your trust intuition and that "science is really a division of labour and a collaboration" and others will come along and check the work and address any biases. Intuition here is important not as a final arbiter of truth but as a source of thought, an inspiration to research, and an invitation to empirical verification.[17]

9. The reality of the "Diminished Human Being."

The reality is people are diminished[18] and it is this diminishment[19] that explains why people do bad things (p. 31). "I suppose that it may be necessary to accept the fact that the ultimate Being-Values are those chosen not simply by 'reasonably good specimens but by the best specimens of the human species." (p. 31).

What causes diminishment? A Toxic Socialization process causes diminishment and the other four of the 5Ds of Toxic Existence.

10. The appropriate way to help others

Less and axiom and more a question or two, Maslow asks a) how best to help the diminished and b) how best to evaluate or efforts to help.

The answer to a) is simple, create social conditions and meet all Seven Essential Needs. The answer to b) is methodological and includes longitudinal tracking, case study research, autoethnographic exploration, and so on.

11. Maslow says that normative assessment of "good" are species specific (duh).

True. However, we can say without equivocation that all living things must sufficiently satisfy all essential needs if they are to grow and flourish.

12. Grounded in the collective.

Humans are social. Therefore, "social psychology is...necessary." (p. 31). "The good of other people must be invoked, as well as the good for oneself..." (p. 31). You have to balance these and, more importantly, try and make them synergetic, so the individual's "needs" does not undermine the collective good.

It's easy to make the two synergetic. Just point out that all essential needs, every single one of them, requires not only the presence of other living beings, but their actual, healthy, involvement. You need physicists, chemists, engineers, etc. to build a car that facilitates your freedom. You need trades folk, delivery drivers, and mechanisms to deliver and maintain it. You need family and friends to help you meet emotional needs. Even your need for food requires the assistance of others. Consider being left alone in nature with nothing you haven't made for yourself. You'll be standing their naked and dead without seventy-two hours. You live because others do things that help you meet your needs.

Maslow's Revolution

Ultimately, the revolution failed, but not because of internal problems, but because it was murdered.[20] It was murdered because it was a threat to the status quo in America and elsewhere. Proponents were talking about revolutionary new ways of seeing humans with revolutionary new potentials to unfold.

promised to heal and awaken, and because it was a credible threat to the

Accumulating Class.

Maslow's Vision

Maslow's

Quotes

Abraham Maslow Index

Citation and Legal

Treat the SpiritWiki as an open-access online monograph or structured textbook. You may freely use information in the SpiritWiki; however, attribution, citation, and/or direct linking are ethically required.

Footnotes

  1. ↑ 1.0 1.1 Willis W. Harman, “The New Copernican Revolution,” Stanford Today Winter Series II, no. 1 (1969): 127–34.
  2. ↑ Which, in a "funny Hollywood twist haha," was really just a poorly implemented bad place.
  3. ↑ Robb, “The Hidden Philosophical Agenda: A Commentary on Humanistic Psychology.”
  4. ↑ Sosteric, Mike. “Abraham Maslow’s Vision for a Psychology of the Peace Table.” The Peace Table, 2025. https://medium.com/the-peace-table.
  5. ↑ Bugental, J. F. “The Third Force in Psychology." Journal of Humanistic Psychology. Journal of Humanistic Psychology 4, no. 1 (1964): 19–26.
  6. ↑ Charlotte Buhler, “The Scope of Humanistic Psychology.,” Education 95, no. 1 (January 1, 1974): 2–8.
  7. ↑ Sosteric, Mike. “Abraham Maslow’s Vision for a Psychology of the Peace Table.” The Peace Table, 2025. https://medium.com/the-peace-table.
  8. ↑ Maslow, Abraham H. “Science, Psychology, and the Existential Outlook.” In Future Visions: The Unpublished Papers of Abraham Maslow, edited by Edward Hoffman, 115–19. Thousand Oaks, CA: Sage Publications, 1996.
  9. ↑ Maslow, Abraham H. “Eupsychia—The Good Society.” Journal of Humanistic Psychology 1, no. 2 (1961): 1.
  10. ↑ Edward Hoffman, The Right to Be Human: A Biography of Abraham Maslow (New York: McGraw Hill, 1999), p. 148-9.
  11. ↑ Maslow, A. H. (1996). Critique of Self-Actualization Theory. In E. Hoffman (Ed.), Future Visions: The Unpublished Papers of Abraham Maslow (pp. 26-32). Sage Publications.
  12. ↑ Maslow, A. H. “A Theory of Human Motivation.” Psychological Review 50, no. 4 (1943): 370–96. doi:10.1192/bjp.bp.115.179622.
  13. ↑ Maslow, A. H. “A Theory of Human Motivation.” Psychological Review 50, no. 4 (1943): 370–96. doi:10.1192/bjp.bp.115.179622. Point 5.
  14. ↑ This is a very interesting statement. Neurosis is a defense against the self.
  15. ↑ Maslow, A. H. (1996). Critique of Self-Actualization Theory. In E. Hoffman (Ed.), Future Visions: The Unpublished Papers of Abraham Maslow (pp. 26-32). p. 28. Sage Publications. Emphasis added.
  16. ↑ Maslow, A. H. (1996). Critique of Self-Actualization Theory. In E. Hoffman (Ed.), Future Visions: The Unpublished Papers of Abraham Maslow (pp. 26-32). p. 29. Sage Publications. Emphasis added.
  17. ↑ 17.0 17.1 Maslow, A. H. (1996). Critique of Self-Actualization Theory. In E. Hoffman (Ed.), Future Visions: The Unpublished Papers of Abraham Maslow (pp. 26-32). p. 28. Sage Publications.
  18. ↑ For the LP's theoretical take, see the 5Ds of Toxic Existence, disconnection, diminishment, dysfunction, disease, and death.
  19. ↑ And not existential notions of "evil," for example.
  20. ↑ David Elkins, “Why Humanistic Psychology Lost Its Power and Influence in American Psychology,” Journal of Humanistic Psychology 49, no. 1 (2009): 267–91.



Retrieved from "https://spiritwiki.lightningpath.org/index.php?title=Humanistic_Psychology&oldid=36795"