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The Farther Reaches of Human Nature
... Over the years, our teaching and research endeavors have led us to consider a significant inquiry: the development of a comprehensive theoretical model aimed at providing a holistic understanding of human agency (68,69). One aspect of this inquiry, as discussed in this theoretical-conceptual article, is how a humanistic understanding (71)(72)(73) of life may help explain the nature of mindfulness. To the best of our knowledge, we are among the first researchers to explore this conceptualization. ...
... A "humanistic life experience", situated within the framework of humanistic psychology (71,72,74), refers to an individual's exploration and understanding of core human values, such as selfawareness, introspection, and the pursuit of meaningful experiences. For example, a teenager may reflect and ask themselves questions such as, "What do I truly desire in life?", "What do I want to achieve?", and "Does material wealth matter?" ...
... Recognizing the conceptual nature and broader significance of our work, we propose several guiding principles to support future adoption, adaptation, and evaluation of the theoretical premise across different contexts. While grounded in a humanistic (71)(72)(73) . ...
Our teaching and research undertakings, facilitated by extensive international collaboration and networking, have led us to recently proposed an alternative conceptualization of mindfulness. For example, mindfulness has been predominantly interpreted through a psychological lens, often defined as an individual's capacity to be non-judgmental in the present moment. This perspective, we acknowledge, is limited as it fails to acknowledge and/or take into account the broader philosophical and spiritual dimensions of mindfulness. Our reconceptualization largely coincides with the principles of life and death education teaching, which delve into the humanistic nature of life. Life and death education encourages introspection into humanistic pursuits, such as the aspiration to achieve altruistic life ideals (e.g., a teenager's wish to help others). Such personal practices, we contend, may resonate with the deeper philosophical and spiritual teachings of mindfulness, which emphasize the importance of kindness, generosity, compassion, and similar values. Our conceptualization, as discussed in the present theoretical-conceptual article, proposes a reciprocal relationship between mindfulness and life and death education. We argue that life and death education may provide theoretical grounding to complement the teaching of mindfulness and, likewise, the nature of mindfulness may facilitate a deeper engagement with the principles taught in life and death education. Furthermore, in its current stage of development, our theoretical-conceptual premise remains formative, grounded primarily in philosophical analysis and preliminary integrative teaching practices. While conceptually promising, we recognize the present limitations in empirical validation. Accordingly, this article is intended to serve as a foundational platform to stimulate scholarly discourse and guide future lines of inquiry, including empirical examination and curriculum development. We posit that the integration of mindfulness with life and death education holds considerable potential—not only for advancing academic scholarship but also for fostering individual wellbeing, spiritual insight, and the cultivation of humanistic life ideals.
... In response to these limitations, this research introduces the concept of conscious economics, defined as a normative and developmental economic framework that integrates the ethical self-interest of rational egoism with the inner moral growth catalyzed through consciousness expansion [22]. Rooted in the moral developmental theories of Kohlberg [23] and the self-transcendence model of Maslow [24], conscious economics redefines economic agents not as passive responders to incentive structures but as evolving moral actors whose long-term flourishing depends on cognitive, ethical, and spiritual integration [22]. This model incorporates the values of people, planet, and profit not as separate domains but as interdependent outcomes of a unified moral consciousness. ...
... The theoretical contribution of this research lies in its ability to synthesize moral psychology, transpersonal development, and economic rationality into a single model of economic agency. It builds upon and extends the work of Kohlberg's cognitive moral development-especially Stage 7, which links ethical behavior to metaphysical insight [23,25]-and Maslow's [24] hierarchy of needs, particularly the stage of selftranscendence, which positions the dissolution of egoic drives as the apex of human development. Importantly, it goes beyond prior literature by formalizing how these developmental insights can be translated into systems of production, distribution, and value creation. ...
... Each ascending level of the hierarchy is predicated upon the sufficient fulfillment of the level beneath it, reflecting a sequential unfolding of increasingly complex motivational states. However, in his later writings, Maslow [24,82] introduced a sixth and higherorder stage-self-transcendence-that redefined the apex of psychological development. Unlike self-actualization, which emphasizes individual fulfillment, selftranscendence is characterized by the transcendence of the self in service of others, spiritual awareness, or the pursuit of universal values. ...
This article introduces conscious economics as a novel paradigm that integrates rational egoism with consciousness expansion to redefine economic agency as an ethically self-aware and developmentally oriented process. Drawing on Kohlberg’s cognitive moral development and Maslow’s self-transcendence, the framework positions ethical self-interest as a function of ontological integration, self-transcendence, and intergenerational accountability. In contrast to conventional models that treat ethical behavior as externally enforced or structurally constrained, conscious economics centers the cultivation of inner awareness as the foundation for sustainable value creation. The article contributes to knowledge in two primary ways. First, it reframes economic rationality through the lens of cognitive and spiritual development, thereby challenging dominant assumptions of moral neutrality in market behavior. Second, it introduces the construct of ontological accountability, which extends the temporal and metaphysical scope of economic decision-making. Through a synthesis of moral psychology, transpersonal development, and stakeholder ethics, this research advances a psychologically grounded and ethically robust model of capitalism capable of aligning individual flourishing with planetary and societal well-being. It concludes by identifying structural barriers to implementation and offers empirically grounded solutions rooted in moral cultivation, institutional redesign, and consciousness-based practices.
... Nguyen and Gordon (2022) focused on gratitude expressions from three time periods: during the COVID-19 pandemic (March 2020-March 2021; one year before the pandemic (March 2019-February 2020); and, two years before the pandemic (January 2018-February 2019). These researchers coded the gratitude expressions using a coding scheme grounded in Maslow's Theory of Motivation (Maslow, 1943(Maslow, , 1962(Maslow, /1998(Maslow, , 1969(Maslow, , 1970(Maslow, , 1971. This theory proposes that humans are inspired to fulfill two hierarchically-related general categories of needs, deficiency and growth, which contain specific subcategories of needs. ...
... Growth needs include cognitive, aesthetic, self-actualization, and transcendence needs (Maslow, 1962(Maslow, /1998. According to Maslow's Theory of Motivation, deficiency and growth needs must be integrated for wholeness and fluctuation between the needs may occur throughout the lifespan as people develop into fully-functioning whole beings (Maslow, 1943(Maslow, , 1962(Maslow, /1998(Maslow, , 1969(Maslow, , 1970(Maslow, , 1971. ...
... Note. Descriptions of the needs and examples of how the needs are met were based on Maslow's Theory of Motivation (Maslow, 1943(Maslow, , 1962(Maslow, /1988(Maslow, , 1969(Maslow, , 1970(Maslow, , 1971; see also Kelly, 2014;Mcleod, 2023) ...
This study examines how major societal events such as the COVID-19 pandemic influence individuals’ expressions of gratitude for various human needs categories. The present study aimed to conceptually replicate (Nguyen, S. P., & Gordon, C. L. Journal of Happiness Studies, 23, 2022) with a larger dataset spanning five years, and to offer a vital theoretical extension pertaining to the constancy/flexibility in individual expression types across time. The journal entries of single day participants (N = 1,941) on Thnx4!, a gratitude journaling website, were coded for the fulfillment of deficiency and growth needs using Maslow’s Theory of Motivation. Gratitude expressions were compared from five time periods: year one and year two of the pandemic; and, one year, two years, and three years before the pandemic. The results of the three year analysis successfully replicated (Nguyen, S. P., & Gordon, C. L. Journal of Happiness Studies, 23, 2022), demonstrating that the pandemic shifted gratitude expressions away from deficiency needs satisfaction and towards the fulfilment of growth needs during year one of the pandemic compared to two years prior. However, the five year analysis suggests a less substantial shift in a larger context. Moreover, repeated measures data analyses based on a subset of multi-day participants (N = 80) who provided journal entries over two weeks revealed how individuals tend to restrict their expressions of gratitude to only one domain, suggesting constancy in gratitude. These findings suggest that there is space for individuals to expand their gratitude, paving the way for innovative interventions aimed at broadening individuals’ appreciation across diverse domains.
... In Alderfer's theory [6], the aforesaid five levels are then summarised into three categories, namely existence-, relatedness-, and growth-needs. However, as social values and work dynamics advance, there is room for the further refinement of Maslow's extended hierarchy [7]. ...
... In the context of self-transcendence, the later phase Maslow has frequently been discussed in literature. According to Maslow, beyond self-actualisation, self-transcendence is when individuals transcend their own sense of fulfilment and connect with a higher purpose by acting philanthropically and putting the welfare of others first [7]. From this angle, acknowledging the greatness of Psychology others could be interpreted as a manifestation of transcending oneself. ...
... Maslow's extended hierarchy of needs as adapted from the authors of[7,12] ...
Maslow’s hierarchy of needs is a broadly accepted framework in psychology that offers valuable insights into human motivation. The initial five-tier model has been applied across numerous spheres of influence. Later revisions incorporated self-transcendence and emphasised the importance of contributing beyond individual fulfilment. This study criticises and expands on Maslow’s framework by suggesting an additional dimension, namely the recognition and acknowledgment of greatness in others. This is followed by a conceptual exploration of two distinct perspectives within this anticipated dimension, while drawing from the self-determination theory and social motivation research. The first perspective interprets recognition as a fundamental segment of self-transcendence, which aligns with Maslow’s highest level of need. It suggests that recognising others’ greatness mirrors the individual’s shift from personal fulfilment to a focus on the collective good. The second perspective suggests that recognition constitutes a distinct motivational need and is situated between esteem and self-actualisation. There is therefore a perceived link between self-accomplishments and the broader altruistic motives. This dual perspective stresses the psychological and social gains of recognising others, and similarly links it to intrinsic motivation, interpersonal relationships as well as workplace engagement. By including this dimension, the framework evolves to deliberate contemporary perceptions of human fulfilment and underscoring the significance of social validation and community well-being. This proposed addition enriches both individual and collective experiences and positions the concept of recognition as a fundamental psychological and social need in modern civilisation
... Walsh and Vaughan talk about the humanistic underpinnings of transpersonal psychology, its roots being a union between the Eastern practices of mindfulness and meditation with Western humanistic psychology and its inherent emphasis on self-transcendence as a kind of counter to the alienation which manifests within the materialist Western societies of today [5]. Thus, it reframes the idea of human potential not as an isolated achievement but as a path towards meaning and unity, in opposition to the reductionist paradigms that have come to dominate modern thought, which Maslow himself sheds light on through his study of the law of higher needs [6]. Transpersonal psychology's relevance as a critical tool can be seen by its ability to reconnect trans individuals with their respective communities, making it a radical alternative to individualism that fuels social fragmentation. ...
... I was like a dead person in my neighbourhood." Such feelings underscored a general community withdrawal across similar cases where health issues separated people from others, leading to a greater sense of being "left behind" in an increasingly bustle-filled world [6]. Before the intervention, Grace had been a books club member and held an active seat in a local church and manor choir: "I used to sing every Sunday; now I barely get out of my seat." ...
... The results show us how hypnosis and Reiki connect individual and collective spheres, which is embedded in transpersonal psychology through its humanistic premise. This conclusion casts a shadow on mainstream psychology for relying too heavily on individual pathology, which Maslow argues limits its scope to symptom relief rather than human potential [6]. Mainstream psychiatric treatments seek to adopt individual dysfunction (e.g., Lily's anxiety, Mark's stress, Grace's fatigue) while ignoring the communal disconnection that magnifies such states [2]. ...
This research aims to investigate the role of transpersonal psychology in underpinning social cohesion in contemporary communities subject to fragmentation, which results directly from urbanization and technology alienation [1]. The research utilizes an interdisciplinary approach to delve deeper into a hypothetical gap in social cohesion theories suffered by modern-day communities. This research utilizes Ericksonian hypnosis and Reiki practice as potential interventions addressing gaps within social cohesion theories. Critically evaluate the contribution of these psychologies in promoting social cohesion through qualitative analysis of three anonymized cases derived from the author’s UK clients (2022-2025, aged 28-60) who every week attended an 8-week prospective study program consisting of weekly sessions that were 60 minutes long and focused on hypnotic nature imagery and Reiki energy balancing. Findings reveal key outcomes: increased trust, community involvement, and belonging, with participants initiating activities like gardening groups and support networks. Grof has also contributed his work that supports the development of collective harmony in society through transcendent experiences [4]. This research enriches interdisciplinary fields because it links psychology and social sciences (social capital and ethical unity) while reflecting on the impairments of materialist paradigms. Although the scope of this study was small and thus the sample size not very strong, it provides a humanistically inspired perspective on disconnection within society. It also offers practical implications regarding community development programs and how transpersonal approaches can reinvigorate community resilience in contemporary times.
... Finally, the last section of the article addresses how an experiential perspective on flow and identity can not only contribute to an understanding of identity development in later life, it can also help address vital questions about meaning and purpose when facing agingrelated health challenges and worries about mortality. While such topics are often discussed using religious terminology, it is important to develop a scientific language that can inform discussions related to values, spirituality, and self-transcendence (Atchley, 2009;Maslow, 1971;Kaufman, 2018Kaufman, , 2020. Ideas in the third part of the article will draw from recent work in psychology and neuroscience that connect "self-transcendent" experiences such as flow to outcomes like wisdom and feeling connected to something larger than oneself (Kim et al., 2023;Yaden et al., 2017). ...
... Csikszentmihalyi (1990Csikszentmihalyi ( , 1996 believed that individuals on a path of creativity and lifelong learning, those he described as self-directed or autotelic, where more likely to experience the self-transcendence of flow. Maslow (1968Maslow ( , 1971 likewise thought self-actualizers with strong identities had more frequent access to such peak states. If these observations are correct, it is easy to see how a strong sense of self is directly connected to "losing" the self in moments of flow and self-transcendence. ...
... This, in turn, led her to prioritize music even more in order to cultivate a spiritual identity that melded her personal experiences with constructs and perspectives available in her sociocultural environment (Atchley, 2009;Kiesling et al., 2006;Sinnott, 2009). Maslow (1971) theorized that having peak experiences informed one's values and could lead to a deeper appreciation of life and human potential. In other words, a person who occasionally experienced a profound person-environment connection felt less alienated and was more likely to emerge from peak experiences with a greater sense of order and meaning. ...
An experiential perspective on identity development is presented here and focuses on the importance of flow experiences for developing abiding interests, or long-term interests that form the core of a person’s identity. The perspective shares similarities with the exploration/commitment dynamic incorporated in much identity research but suggests how experiences like flow can help regulate and motivate identity growth. The selection, optimization, and compensation (SOC) model of aging is applied within this experiential framework to illustrate how healthy identity maintenance and development in later life can occur by prioritizing abiding interests. Finally, when the search for meaning is magnified by existential circumstances in later life and cognition changes, a person’s abiding interests can be interpreted in new ways that lead beyond the individual self. Absorbing experiences like flow result in a momentary unselfconsciousness or feelings of egoless self-transcendence. Reflecting on such states in later life can enhance well-being and amplify a feeling of interconnectedness with life.
... To this end, given the relative paucity of investigation within the field of psychology, a theoretical framework of five primary stages of psychological enlightenment and how the stages are derived was proposed. It is argued that if these stages are fundamental to the actualisation of human potential [5], there should be easily identifiable markers that might be expected along the way. ...
... Similarly when the facility of allowing emotions builds, it leads to an increasing emotional openness. These changes are the beginnings of a movement towards Maslow's self-actualisation [5]. ...
... This is when the experience has settled, and it is the default state, although unprocessed elements of the psyche may still arise and require clearing. Maslow [5] approached this distinction in his concept of self-actualisation, by using "peak experience" for temporary states and "plateau experience" for sustained ones. ...
The journey to actualise our full potential is a complex one but there is research to suggest it is marked with signs along the way. Following an investigation of the literature, a theoretical framework made up of five major stages and their markers is proposed. It is suggested that in Stage 1, the conventional sense of self, well-being pivots on the experiences of pleasure and pain. In Stage 2 (Mindfulness) a new level of nonjudgmental objectivity develops where thoughts can be seen as passing mental events. With practice, Stage 3 awakening events may occur, leading to an interruption of the sense of a continuous self. Over time, these intermittent states may stabilise, leaving a default of the ongoing awakened state of Stage 4, an altruistic, peaceful resting state with no discernible sense of self, and increased functionality. Finally, after a seemingly infinite amount of practice, the rare uninterrupted blissful state of perfected enlightenment, along with unlimited capacities, occurs (Stage 5). With the increase now in evidence-based mindfulness research, we are able to evaluate the psychology of enlightenment and its associated stages. If we can translate methods and outcomes into psychological language and find common ground with western concepts of happiness and human potential, we may find antidotes to our mental health inquiry, that can raise the bar from coping to contentment.
... Throughout his life, Frankl demonstrated that meaning in terms of self-transcendence is the foundation of thriving in a challenging world. Even if an individual does not believe in a personal God, a spiritual resource is essential for self-transcendence and the overcoming of suffering and death (Maslow, 1971;Smith & Liehr, 2018). Maslow (1971, p. 269) points out: ...
... While for Frankl (2000aFrankl ( , 2000b it is important to help others, connect to others and care for humankind, for Musk it is principally important to save and care for humanity as a whole, more than taking individual lives into account. Musk overcomes many barriers and transcends limitations in many areas ( Figure 1), thereby aiming at overcome the suffering of humankind and even death (as in Maslow, 1971;Smith & Liehr, 2018). This can be seen particularly in Musk's work with Neuralink in which he wishes to reduce the suffering of humans, for example, with regard to 'restoring autonomy for those with unmet medical needs' through implants and brain-computer interfaces (Neuralink, 2025). ...
In the era of the Fourth Industrial Revolution (4IR), Elon Musk has become a prominent and influential figure. The South African-born US visionary and entrepreneur is associated with ground-breaking technological and scientific advances, economic transformation, and, in recent times, increasingly with US and global politics (Chang 2020). Companies such as SpaceX, Tesla and Neuralink emphasise his influence and innovative power regarding contemporary science and politics. This article explores the life and work of Elon Musk through the lenses of psychobiography, transhumanist theory and the logotherapy of Viktor Frankl. Transhumanism is a philosophical movement encouraging the use of technology to surpass human limitations. This aligns closely with Musk’s ambitions in space exploration, artificial intelligence and neurotechnology. The partial overlap of Musk’s ideas and attitudes with aspects of transhumanist thought and philosophy is highlighted in the article. Logotherapy is used to further explore meaning in Musk’s life. Findings show that Musk’s vision extends to redefining and expanding the human condition itself, creating a meaningful life, and contributing to a better life for humankind by expanding consciousness and earthly life towards the universe to support the survival of humankind through creative, experiential and attitudinal meaning. Conclusions and future recommendations are provided for theory and practice.
... The research entailed inductive data analysis of interviews with producers. Theories related to well-being structured the interviews and their interpretation, including the 4 C's conceptual framework of well-being (Breslow et al., 2016), self-determination theory (e.g., Deci & Ryan, 2012 (Maslow, 1971), and Wilkinson's Community Health (Wilkinson, 1996). The social scientists articulated that stakeholder insights from their research were essential to reliably identify the aspects of well-being that characterize a sustainable farm or ranch, and that adopting indicators from the research would advance the theoretical development of well-being in the context of agricultural management. ...
The pace of global change complicates the assessment of the outcomes of agricultural management, hindering decision‐making by producers, researchers, and consumers. The Long‐Term Agroecosystem Research Network (LTAR) is in a unique position to advance monitoring to inform decision‐making. Here, we describe how the network selected performance indicators designed to measure the trade‐offs from various farming and ranching approaches. Indicator selection was motivated by the need for common indicators that apply to the diversity of LTAR sites, but they are intended for widespread use by producers and other managers via the Agricultural Performance Indicator and Context Knowledge System (AgPICKS). An initial set of domains, attributes, and indicators was developed via synthesis of structured conversations at national LTAR meetings. Early use revealed the need for a systematically inclusive process toward improvement. We designed and implemented an iterative decision‐making protocol to reach a consensus for a new version. The indicator framework differs from others in its attention to production and social outcomes and its grounding in networked agricultural science. Next steps entail developing web tools and personnel for AgPICKS that use LTAR's data and knowledge ecosystem to guide users in setting benchmarks of the desired conditions for their prioritized indicators, collect data, and visualize data to assess how well their management meets their benchmarks, toward the accurate measurement of management outcomes in a changing world.
... This is not only the case in South Africa but also in the rest of the world. Maslow (1971) developed the position shortly before his death that the highest level of human motivation would be positioned on the sixth level in his six-level hierarchy of needs pyramid: self-transcendence. People on this level are involved 'in a cause outside of their skin: in something outside of themselves, some calling or vocation' (Maslow, 1971, p. 45). ...
There is a need for a psychometrically robust questionnaire measuring medical practitioner compassion in healthcare. Without such a measure, competence on this construct cannot be assessed, nor can the effectiveness of interventions designed to enhance compassion be determined. The aim of this study was to develop and validate a self-assessment measure of medical practitioner compassion competence (the Medical Practitioner Compassion Competency Questionnaire [MPCCQ]). The MPCCQ was administered to a sample of 234 medical practitioners in South Africa. They represented three healthcare system levels, namely, the primary level (healthcare centres and clinics), the secondary level (district and regional hospitals) and the tertiary level (central, specialised and sub-specialist hospitals). The quantitative data were analysed with statistical packages, namely, Statistical Package for the Social Sciences (SPSS) version 25 and LISREL 8.8, and structural equation modelling was used to fit the MPCCQ measurement model and structural model. Dimensionality and item analyses returned generally positive results. Fit statistics and criteria used to judge the fit of the models included Chi-square (χ2), goodness of fit index (GFI), adjusted goodness of fit index (AGFI), root mean square error of approximation (RMSEA), root mean square residual (RMR) and the standardised root mean square residual (SRMR). The results provided an excellent model fit for both the measurement and comprehensive LISREL models. The MPCCQ, measurement and structural model parameter estimates supported the position that the design intention underpinning the MPCCQ succeeded. Contribution: The statistical evidence generated thus far failed to refute the position that the MPCCQ shows construct validity, thus paving the way for the cautious utilisation of the instrument in healthcare and medical education institutions.
... The election of Droupadi Murmu as the 15th President of India on July 21, 2022, marked not merely a historic moment but a profound transformation in our understanding of leadership excellence (Sharma & Patel, 2023). Her journey from the remote Santali village of Uparbeda to Rashtrapati Bhavan represents what Maslow (1971) would term "selfactualization" at its highest pinnacle-a harmonious integration of personal growth with service to humanity that transcends all traditional boundaries of leadership theory. As we examine Murmu's extraordinary life through the kaleidoscope of global leadership theories, we discover not just a political leader but what Gardner (2011) describes as a "masterful synthesizer": one who integrates diverse forms of intelligence, wisdom, and experience into a transformative force for change. ...
This comprehensive analysis presents Droupadi Murmu as an exemplary leader whose extraordinary journey from a tribal village to India's highest constitutional office represents the pinnacle of democratic achievement and leadership excellence. Through the integration of over twenty global leadership theories spanning Western and Eastern philosophical traditions, this paper demonstrates how Murmu embodies the highest ideals of transformative, authentic, ethical, and spiritual leadership while simultaneously revolutionizing federal governance excellence. Her remarkable trajectory—from overcoming profound personal tragedies to breaking centuries-old barriers of caste, class, and gender—exemplifies universal principles of leadership that transcend cultural boundaries. This analysis applies multiple theoretical frameworks including Transformative Federal Leadership (Pallathadka & Roy, 2025), Authentic Leadership Theory (Avolio & Gardner, 2005), Spiritual Leadership Theory (Fry, 2003), Ethical Leadership (Brown et al., 2005), Cultural Intelligence (Earley & Ang, 2003), Indigenous Knowledge Systems (Smith, 2012), and Eastern philosophical frameworks including Dharmic Leadership and Gandhian principles. The paper conclusively establishes that Murmu represents not merely a symbolic appointment but the most qualified, deserving, and transformational president in India's history—a beacon of hope demonstrating that true leadership emerges from service, resilience, and an unwavering commitment to uplifting the marginalized while maintaining the highest standards of constitutional integrity.
... Abraham Maslow's hierarchy of needs positions self-actualisation-realising one's potential-as central to human bliss. Beyond self-actualisation, Maslow introduced self-transcendence, where individuals connect with higher ideals or causes, such as altruism or spirituality, to achieve a profound state of bliss (Maslow, 1943(Maslow, ,1971. His ideas reflect a holistic view of human potential and spiritual fulfilment, aligning with Aristotelian eudaimonia. ...
Bliss, akin to flourishing, represents a holistic state of optimal well-being that transcends fleeting happiness, encompassing physical, emotional, social, and spiritual dimensions. It goes beyond mere survival, integrating physical, economic, social, mental, and spiritual well-being, extending into eternity. At its core is a divine essence rooted in a secure, personal relationship with a benevolent God. This connection forms the foundation for four core virtues: Linkedness, Opulence, Valory, and Equanimity—acronymised as LOVE. Linkedness emphasises unconditional acceptance and belonging, fostering harmony with God, people, and nature. It nurtures identity as a beloved child of God and trust in His steadfast love. Opulence assures divine provision, combining faith in God’s providence with confidence in achieving material and spiritual abundance. Valory highlights purposeful living aligned with God’s will, bringing joy, tranquillity, and fulfilment. Equanimity embodies resilience and courage, trusting in divine strength to navigate challenges and uncover hidden benefits. The LOVE Model is the first relational psychological framework of bliss, integrating the transformative roles of attachment, spirituality (attachment to the divine), and adversity. It underscores agape—selfless, unconditional divine love—as the primary source of the LOVE virtues and the essential foundation for. Unlike models that rely on ethical principles or human effort, the LOVE Model highlights the transformative power of a secure spiritual attachment to God, fostering virtues that enable holistic well-being. Innovatively, the model introduces Differential Bliss Receptibility (DBR), which suggests that adversity heightens spiritual sensitivity, enabling individuals to transform adversity into growth, ultimately, bliss. By framing adversity as a catalyst for flourishing and emphasising secure divine attachment, the LOVE Model bridges psychology and spirituality, offering a transcendent, adaptable framework for well-being across diverse contexts.
... According to (Maslow, 1954;Maslow, 1993), when individuals' basic needs for survival are unmet, it can result in demotivation. Salaries paid to rural teachers cannot enable them to meet their basic needs, serving as a demotivator and a source of turnover for teachers. ...
This study aimed to investigate the reasons why public teachers abandon their positions in rural communities in rural Liberia and to design strategies to improve retention. The study employed a qualitative case study design to gather insights from District Education Officers, principals, and current and former teachers through focus group discussions and ten individual interviews. The data for this study were analysed in analytical circles using the spiral approach. The study revealed that factors contributing to teacher turnover are complex, including personal, infrastructural, systematic governmental, and cultural, while factors enhancing teachers' retention include community support for teachers, supportive and open school leadership, and prestige for the profession. Finally, a model to improve teacher retention is suggested by integrating the findings with adaptive leadership theories and the community of practices, with practical suggestions for the implementation of the new model.
... This issue is limited by approaching the theory of self-determination and the relational theory of the needs. It is intended to elucidate that neither self-regulation can be identified with the concept autonomy nor autonomy is a synonym of self-determination, because autonomy refers to the IntRoduccIón La relación -identificación-entre los tres conceptos estudiados en este trabajo se ha tratado de diversos modos en las últimas décadas en el ámbito de la psicología cognitiva y, en particular, a propósito de las temáticas del aprendizaje y de la motivación, por la psicología personalista (Allport, 1968(Allport, /1988) y por la humanística (Nuttin, 1955(Nuttin, , 1973(Nuttin, , 1980Maslow, 1954Maslow, , 1971. Sin embargo, es muy poco frecuente encontrar referencias explícitas a los fundamentos teóricos desde los que se plantea la cuestión. ...
Se analiza la relación y la distinción entre los conceptos de regulación, autodeterminación y libertad, y se presentan las influencias teóricas que condujeron a su identificación. La cuestión se acota al tratamiento de la teoría de la autodeterminación y la teoría relacional de las necesidades. Se intenta mostrar que la autorregulación no puede identificarse con la autonomía, ni el concepto de autonomía es sinónimo de autodeterminación, porque la autonomía refiere a la propiedad de la voluntad de ser la fuente de la ley, en sentido kantiano, y el concepto de autodeterminación refiere a la propiedad de la voluntad de ser dominio de sí y del resto de las capacidades. El concepto de autorregulación tiene su lugar de origen en la biología y luego se aplica, por extensión, al campo de la psicología.
... This observation aligns with classical psychological theories proposing that individuals are inherently motivated to meet existential needs and construct worldviews that provide meaning and coherence. Maslow's (1971) extended hierarchy of needs, which includes the pursuit of transcendence, posits that beyond self-actualization, individuals seek connection with larger realities, including the universe and potentially the divine. Similarly, Frankl's (2000) existential theory emphasizes the human drive to find ultimate meaning in life -meaning that transcends subjective experience and encompasses broader issues such as identity, existential purpose, and spirituality. ...
... But, remaining in the sphere of epistemic enchantment, I propose a different definition: if 'disenchantment' is knowing only the empirical, it follows that enchantment is its antonym, a mode of knowing that transcends the empirically verifiable by emphasising being beyond human cognition (Maslow 1971:106). Maslow (1971), the humanist psychologist, explains: Providing a definition by enumeration, Maslow (1971:106) demarcates the 'cognition of being' as '… truth, beauty, wholeness, dichotomy transcendence, aliveness-process, uniqueness, perfection, necessity, completion, justice, order, simplicity, richness'. 17 These enchanting characteristics point to cognitive experiences that bring the subject to actual moments of beholding aspects of being (Maslow 1971:106). ...
The post and/or modern humanity conceptualise their epistemic ability as providing the singular reliable interlocutor of knowing. However, implicit in this epistemology is modern humanity’s turning away from being qua being to a self-referential, relative and reductive modality of understanding. The ever-growing scientific corpus aids this view on post and/or modern epistemology, but by its success, this knowing has lessened other modes of knowing, e.g., metaphysics, indigenous knowledge systems, etc. In the post and/or modern milieu, the exploration of being is consequently not done on being’s own complex and irreducible terms but only on those construed by the subject. Inspired by the decolonial turn in the African academy and utilising the paradigm of African Philosophy and the Ratzingerian critique, the case is made that the influence of the seemingly opposing – but significantly coupled – reductive epistemological movements of modern empiricism and postmodern relativism have collaborated to disenchant the human experience. By ‘acceptable’ knowledge’s limitation to knowing relative to and/or measurable by the thinking subject, the post and/or modern subject is detached from being and becomes disenchanted in the divestment of wonder. It is contended that for the human to encounter being, wonder before the cosmos as-it-is, that is, the experience of enchantment, must be reclaimed for the sake of non-reductive and non-self-referential knowledge. By appealing to African decolonised epistemology and Aristotelian-Thomism, a more liberated conceptualisation of ‘science’ beyond the constraints of post and/or modern epistemology, incorporating the wondrous, is argued for.Intradisciplinary and/or interdisciplinary implications: Utilising a multimodal approach as developed from the African context, this research touches on fundamental themes in both theology and philosophy, as the argument is made that for being to be apprehended, the experience of wonder and awe needs to be reclaimed. In this sense, the study touches on psychological dimensions of the human experience, modes of knowing and reframing how ‘science’ is defined.
... Additionally, transpersonal psychology integrates spirituality into psychological growth, advocating for a synergistic approach to ego and energy-based development (Maslow, 1969;Wilber, 2000). This DOI: 10.9790/487X-2702062229 www.iosrjournals.org 25 | Page highlights the potential for a holistic framework that combines psychological and spiritual methodologies for human transformation. ...
This research explores the interplay between chakra activation and Erikson's psychosocial development theory, examining how energy imbalances may influence psychological growth, emotional well-being, and self-actualization. By employing textual analysis, conceptual mapping, and pattern recognition, the study investigates the theoretical connections between these two frameworks, revealing how each chakra corresponds with a specific stage of Erikson's psychosocial development. The findings suggest that balanced chakra activation facilitates successful resolution of Erikson's developmental crises, leading to enhanced emotional maturity and psychological stability. Conversely, chakra imbalances are linked to emotional distress and identity struggles, mirroring the conflicts associated with unresolved psychosocial stages. The research also highlights the positive impact of chakra alignment practices such as yoga, meditation, and energy healing on psychosocial well-being, offering a holistic approach to psychological development. Specifically, the Crown Chakra correlates with self-actualization, aligning with Erikson's final stage of ego integrity vs. despair, while the Root Chakra is crucial for establishing trust in the early stages of life. This study proposes an integrative model of human development that combines energy psychology and Erikson's psychosocial theory, offering a comprehensive framework for emotional healing, personal growth, and self-actualization. Human development has long been a subject of study across various disciplines, including psychology, spirituality, and neuroscience. Western psychology, particularly Erik Erikson's psychosocial development theory, outlines the stages of human growth, emphasizing the role of identity, ego development, and life transitions. On the other hand, Eastern traditions, particularly the chakra system, provide a holistic framework for understanding personal and spiritual evolution through energy centres in the body. The chakra system, rooted in ancient Indian philosophy, describes seven energy centres that influence an individual's physical, emotional, and spiritual well-being. These chakras align with various psychological and emotional states, mirroring Erikson's eight-stage model, which describes the crises individuals must resolve at different life stages. Despite originating from different traditions, these two models share a fundamental focus on self-awareness, personal transformation, and holistic well-being. In recent years, there has been an increasing interest in integrating spiritual and psychological perspectives to provide a more comprehensive understanding of human development. However, limited research has explored the direct correlation between chakra energy balance and Erikson's psychosocial stages. This study seeks to bridge this gap by examining the interplay between energy (chakras) and ego (Erikson's theory), offering a multidimensional approach to personal growth. The rationale for this study is based on the need to combine Eastern spiritual wisdom and Western psychological theory to offer a holistic model for understanding human development. While Erikson's framework provides a structured understanding of identity formation, it does not address the energetic and spiritual aspects of growth. Conversely, while the chakra system explores inner energy dynamics, it lacks empirical validation in psychological development. By exploring the connection between chakra imbalances and psychosocial crises, this research can contribute to psychology, counselling, and holistic healing practices. Understanding this interplay may offer: 1. A new perspective on mental health-showing how energy imbalances influence psychological distress. 2. A deeper understanding of identity formation-integrating spiritual and psychological insights. Citation - Hattangadi, V., & Shinde, S. (2025). The interplay of energy and ego: understanding human development through chakras and Erikson’s theory. IOSR Journal of Business and Management, Volume 27(Issue 2), Ser. 6. https://doi.org/10.9790/487X-2702062229
... The individual must know himself very well, regulate his behavior, and become an independent individual; this is effective in establishing positive relationships with the environment (Cüceloğlu, 1998). An individual who knows himself is also an individual who understands the feelings and thoughts of others very well (Maslow, 1969). While the individual gets to know himself, he communicates with his inner world (Özmen, 2006). ...
Social-emotional learning is a lifelong process in which individuals develop their social-emotional skills and abilities. It encompasses various characteristics such as being aware of and managing emotions, setting and achieving goals, respecting different perspectives, establishing and maintaining positive relationships with the environment, making decisions, and being constructive in relationships. The social-emotional competencies of teachers significantly influence children's social-emotional skills. To teach and develop children's social-emotional skills, it is crucial for the teacher—the one who teaches—to possess a certain level of social-emotional competence. The preschool teacher, who introduces children to the concept of school for the first time, plays a critical role in preparing children for school and ensuring their adaptation. Their positive self-perception and social-emotional competence are vital in this regard. However, it is expected that teachers will acquire these skills during pre-service training. Considering this information, this study examines the relationship between the social-emotional competencies and self-perception of pre-service preschool teachers. Accordingly, it investigates whether there is a significant relationship between pre-service preschool teachers' social-emotional competencies and self-perception and to what extent social-emotional competence predicts self-perception. The data for the study were collected using the Social-Emotional Competence Questionnaire and the Self-Theory Scale. The research findings indicate that pre-service teachers' self-perception significantly predicts their social-emotional competence.
... Allo-inclusive identity refers to the aspects of identity that incorporates the natural and social worlds into one's sense of self (Leary et al., 2008). Though there have been early philosophical and scientific discussions on allo-inclusive identity (e.g., Maslow, 1971), we know little about the effect of awe on this identity within scientific context. Theoretically, being a kind of transcendent emotion, awe could expand the boundaries of self to incorporate the natural and social worlds by prompting individuals to look beyond their mundane concerns and daily trivialities, and pull for a focus on the outside world (Piff et al., 2015;Van Cappellen & Saroglou, 2012). ...
Though research on climate change perception has persisted for several decades, its link with specific relevant emotions has rarely been investigated. To bridge this gap, three studies were conducted to explore the effect of awe on climate change perception as well as the role of allo-inclusive identity and belief in oneness. The results revealed that feelings of positive and negative awe invigorated climate change perception with the former generated a larger effect. Moreover, high levels of positive and negative awe were predictive of enhanced climate change perception through strengthened allo-inclusive identity. And positive awe’ effect on allo-inclusive identity was larger among individuals who had a stronger belief in oneness. These effects were not driven by the general positivity of awe, or the emotions concurrently emerging with awe. Overall, our findings contribute to theoretical insights into climate change perception and have practical implications for interventions to foster climate change perception. We conclude with prospects on how to advance the study of awe-climate change perception.
... "Transcendence refers to the very highest and most inclusive or holistic levels of human consciousness, behaving and relating, as ends rather than means, to oneself, to significant others, to human beings in general, to other species, to nature, and to the cosmos." [48] Educational institutions significantly influence personal and collective flourishing. Schools shape cultural values, motivations, and personal agency, either nurturing or restricting individual aspirations. ...
This paper expands on the anthropocentric focus of the Self-Directed Flourishing (SDF) framework by introducing the Eco-Systemic Flourishing (ESF) framework. The primary contribution of the ESF is the integration of ecological systems thinking, place-based education, and regenerative learning into existing flourishing frameworks. Methodologi-cally, the paper synthesizes interdisciplinary perspectives from developmental psychology, systems theory and sustainability education and to propose a transformative educational approach. The results outline how the ESF framework positions education as a crucial driver for fostering relational awareness and ecological literacy, thus promoting both human and planetary flourishing. The framework's implications are significant, offering a scalable model for sustainability integration in educational systems, curriculum design, and policy development. Future empirical validation, through longitudinal studies, is recommended to evaluate ESF's effectiveness in enhancing educational outcomes and ecological stewardship.
... The (positivist) scientific apparatus is, with rare exceptions, inadequate to handle idiosyncratic knowledge (Tsoukas, 1989), not to mention handling 'extraordinary' cases (Csíkszentmihályi, 1997;Dörfler & Stierand, 2019;Gardner, 1997;Maslow, 1971). Furthermore, the discussions of validity are typically focused on the validity of research results. ...
How we see decisions has changed significantly over the past few decades. However, what has not changed is that any decision requires knowledge, and this knowledge needs to be validated. In a traditional view, choice is preceded by intelligence and design, more recently, it has been argued that choice is often the first step, followed by intelligence and design to provide an explanation to the stakeholders. We introduce a process of knowledge validation for decision making, useful in both types of decision situations. In this paper we suggest a process of knowledge validation for decision making that comprises three facets: consistency, relevance, and applicability. The increased transparency of the validation process, however, does not enable competitors to copy knowledge, as due to the personal nature of knowledge and decisions only the stakeholders will be able to make sense of the consistent, relevant and applicable knowledge.
... Historically, transpersonal psychologies developed out of the turmoil of the United States during the 1960s, specifically in response to multiculturalism (e.g., shattering the hegemony of Western religious parochialism through exposure to Eastern and indigenous spiritual traditions), psychedelic exploration (shattering the naïve belief in reality as conventionally understood), and social justice (shattering the blind acceptance of established authority, such as in civil rights struggles). The initial publication of the Journal of Transpersonal Psychology officially began transpersonal psychology (or, as I use it in the plural here, psychologies) as a unique discipline and, in that journal's first issue, Maslow (1969) defined it as a refocusing from a human-centered to a cosmiccentered psychology in which humans are radically interconnected. This radical vision of an expansive and interconnected self provides the basis of my model of "self-expansiveness" (e.g., Friedman, 1983Friedman, , 2018b and other similar transpersonal conceptualizations (e.g., Walsh & Vaughan, 1993). ...
Transpersonal psychology can provide unique approaches to clinical supervision by offering an interconnected self-expansive view of the self across time and space, as well as can provide a secular avenue to consider the importance of spirituality without relying on supernatural assumptions. Transpersonal supervisors can challenge conventional notions about what and how supervisees know, and even the nature of being a knower, through providing a more inclusive, perhaps even holistic, vantage that is both critical of mainstream approaches and surpasses their ability to provide a coherent “super” (i.e., going beyond the usual more-myopic understandings) vision. Background on transpersonal psychology related to the supervisor role is provided, and discussion on how to conduct transpersonal clinical supervision is offered, along with cautions regarding potential pitfalls in adopting this perspective.
... Peak and mystical experiences can be regarded as transcendent states of consciousness existing on a spectrum of varied intensity and duration in which the individual experiences a sense of unity with the world and a deep appreciation for the interconnectedness of all things (Csikszentmihalyi & Seligman, 2000;Maslow, 1969;Yaden et al., 2017). They are described as moments of profound joy, ecstasy, and awe that often involve feelings of noetic quality and lasting positive changes in mood and behavior (Scheidegger, 2019), decreased self-salience and heightened feelings of interconnectedness (Yaden et al., 2017). ...
Peak and mystical experiences can be seen as states of consciousness that exist on a spectrum of varying intensity and duration. They are often described as moments of profound joy, ecstasy, and awe that involve feelings of noetic quality, decreased self-salience, and heightened interconnectedness. The renewed interest in psychedelics as a potential tool for therapeutic intervention has been driven by early observations on the role of peak experiences in promoting well-being and healing. Numerous studies have shown a direct correlation between the strength of peak and mystical experiences and positive, long-lasting psychological outcomes achieved with psychedelic psychotherapy across a range of mental health conditions, including depression, cancer-related distress, and substance use disorders. The mechanisms underlying this effect involve complex neurobiological changes, particularly in brain regions associated with self-referential processing and consciousness. However, the potential medicalization of psychedelic-assisted therapy raises critical questions about the ability to commodify these transformative states. This prompts a reevaluation of the important role of peak and mystical experiences in psychedelic therapy and underscores their importance in achieving the therapeutic benefits attained through this emerging approach. As a result, further exploration of non-pharmacological means of inducing profound states for therapeutic benefit is warranted.
... El humanismo cristiano y el transpersonalismo contemporáneo comparten la creencia en la importancia del ser humano como ser espiritual y la búsqueda de significado y propósito en la vida. Sin embargo, difieren en su enfoque y énfasis (Abraham H. Maslow, 1968Maslow, , 1971. Mientras que el humanismo cristiano pone énfasis en la relación con Dios y la experiencia religiosa personal (Pascal,2003;Kierkegaard, 2006 a y b;Mounier, 1965Mounier, y 1984, el transpersonalismo contemporáneo se enfoca en la exploración de la conciencia y la conexión con la naturaleza. ...
Se trata de un ejercicio de reflexión filosófica que aborda críticamente varias oposiciones notables entre el humanismo cristiano de Blaise Pascal y Soren Kierkegaard y el transpersonalismo contemporáneo; así como, las ideas de lo que Geral Raunig llama servidumbre maquínica y voluntaria, y la despersonalización generalizada que se vive en occidente. Una tentativa por validar la reincorporación de lo simbólico y místico al horizonte cotidiano del futuro con las aportaciones del propio
Kiekegaard, el pensamiento mesoamericano e ideas de estudiosos notables del siglo XX y XXI. Una propuesta viable de sanación, superación humanística y recuperación
del sentido de la vida.
Palabras clave: humanismo cristiano, transpersonalismo, servidumbre maquínica, informatización, reivindicación de lo sagrado.
Wishing for a sustained feeling of well-being and flourishing of the entire universe is the keynote of all the spiritual traditions of India as represented in the popular prayers cited above. They are recited most frequently in India on most occasions be it religious or not. Vedic, Jaina, and Buddhist are the most ancient traditions of India. Notwithstanding their differences, they agree upon certain basics related to ontology, epistemology, and ethics which constitute the primary components of a worldview that lead to our thought ways (eidos) (darshana) and lifeways (ethos) (dharma). Thus, within the larger framework of the spiritual worldview of these traditions notions of happiness, well-being, and flourishing go beyond individual concerns to include the collective and the universal. In the past two decades two visions/versions of Positive Psychology (PP1 and PP2) have emerged primarily proposed by Martin Seligman and Paul Wong respectively. Seligman’s vision began with an emphasis on studying positive experiences, positive traits, and communities and institutions in a society that promote positivity. His vision extended from “Authentic Happiness” to “Flourishing” in a decade (2002–2011). In this vision, the role of pain and suffering in finding the meaning of life and in defining well-being is not given importance. On the other hand, Paul Wong emphasises that the term positive psychology need not imply we neglect pain and suffering though they are associated with so-called negative emotions. According to him, they play a significant role in finding and leading a meaningful life as Victor Frankl demonstrated from his experiences in Auschwitz and as other existential thinkers have observed. Therefore, the two visions taken together provide a more comprehensive perspective on positive psychology. However, neither of them considers some specific notions of happiness, well-being, and flourishing that Indian traditions espouse from a spiritual/transcendental perspective. Therefore, in this chapter, they are discussed as Positive Psychology 3. The concept purushārtha is employed as the key construct and it is proposed that PP 3 is inclusive of PP1 and PP2.
This chapter explores the complex interplay between stress experience and cultural preconditioning (kulturelle Vor-Prägung) through the lens of Boesch’s symbolic action theory. It critiques the dualistic categorization of stress into situational and norm-value stress, arguing that both internal and external factors impact stress responses. The author emphasizes that stress arises when an individual’s action potential is insufficient to meet the demands of situational stressors and highlights the importance of cultural frameworks in shaping effective stress management strategies. The chapter underscores the role of social communities in co-constructing an individual’s coping mechanisms, advocating for holistic therapeutic approaches that focus not only on personal growth but also on expanding cultural resources. By recognizing the adaptive nature of stress as a catalyst for personal development, the text offers insights into educational practices that encourage gradual exposure to stressors, promoting resilience and personal growth in children and adolescents. The findings contribute to a nuanced understanding of stress management within psychological and social contexts.
We give an overview of the full range of human development and how this affects the quality of our life and our performance. First, we examine the developmental range described by modern science, culminating in Abraham Maslow’s concept of self-actualization. Second, beyond this we describe four higher states of consciousness as defined by Maharishi Mahesh Yogi based on the ancient Vedic knowledge of India.
In recent years, social media has become a focal point for interpreting the value of heritage and fostering public engagement. The cultural and historical significance of heritage sites, conveyed through content and interpretations on their official social media platforms, can create a more positive impression, enticing individuals to deeply explore these sites. This study aims to scrutinise the systematic strategies employed by heritage site managers on social media. The Mogao Caves in Dunhuang, Gansu Province, China, serve as the focus of this research. Conducting in-depth interviews with both managers and visitors stands out as the most effective approach for gauging the utility of social media tools. Such interviews enable a more comprehensive assessment. This paper offers a novel approach for heritage sites in China and beyond, particularly those struggling to leverage social media to usher in new developments due to a lack of sufficiently positive impressions.
This white paper explores the emergence of a Unitive Worldview and Narrative as an integrative response to the metacrisis-a convergence of ecological, social, epistemic, and existential breakdowns facing humanity. Building on the legacy of the Integrative Worldview suggestion introduced in Year One, this paper advances the discussion by weaving together insights from developmental psychology, systems thinking, Indigenous cosmologies, spiritual philosophy, quantum science, and regenerative design. We propose that the Unitive Worldview represents an evolutionary synthesis: one that transcends fragmentation and dualism by recognizing the relational, participatory, and co-creative nature of reality. Within this frame, flourishing is not merely an individual or material pursuit, but a systemic condition rooted in coherence-between self and other, society and ecology, inner life and outer systems. Eco-systemic flourishing is presented as a practical expression of this worldview shift, offering a values-based, developmentally grounded, and context-sensitive model for measuring and cultivating wellbeing across generations and cultures. By aligning ontology, ethics, education, and governance with the principles of interbeing and interdependence, the Unitive Worldview offers a compass for regenerating human and planetary systems. It invites policymakers, educators, researchers, and changemakers to co-create new paradigms of meaning, belonging, and resilience-fit for an interconnected and uncertain world.
As part of the Holistic Psychosocial Care, this chapter explores the integral role of spirituality in supporting individuals facing end-of-life and grief, recognizing that the search for meaning is both a personal and collective process. Drawing from psychological, sociological, and anthropological perspectives, it acknowledges how spiritual and religious practices provide personal solace while also offering social frameworks for understanding loss and suffering. This chapter introduces spiritual assessment tools and highlights the importance of a human-centered, culturally sensitive approach to spiritual care. Mindfulness practices, such as mindful breathing and tasting, guided visualization, and uninhibited dancing, are central to the holistic support discussed. These techniques, applicable in both individual and group settings, help foster resilience, emotional balance, and a sense of peace. Research supports their effectiveness in improving psychological and physical well-being. In addition, this chapter underscores the importance of communal rituals and collective spiritual practices in providing emotional and social support. Whether used individually or in group contexts, these practices help connect people to broader cultural and spiritual frameworks, facilitating healing and growth. By integrating spiritual assessments, mindfulness techniques, and therapeutic interventions, this chapter offers a thoughtful discussion of spirituality as a source of support for individual and collective loss.
This study aimed to assess factors that contribute to teacher turnover in rural communities across Liberia and identify practices that can be recommended to improve retention for teachers in rural communities. A qualitative case study design was employed to determine teacher turnover rates in public primary schools in Gbarpolu County between 2018 and 2022, and to explore related factors and potential remedies of teacher turnover. Twelve district education officers and primary school principals selected through purposeful multiple variation sampling strategies participated in two focus group discussions, and nine former and active teachers were interviewed. Data were analysed in an analytic cycle using a data spiral approach. The findings suggest that factors that contribute to public primary school teacher turnover are personal, infrastructural, systematic governmental, and cultural, while factors enhancing teacher retention are community support, ownership of schools, and local recruitment of teachers. Finally, recommendations were proposed to improve the retention of teachers in rural schools by employing a bottom-up approach that addresses the underlying contributors to turnover, rather than conventional methods of supplying more teachers.
Статтю присвячено дослідженню особливостей самоактуалізації жінок зрілого віку. Самоактуалізація є важливим аспектом особистісного розвитку, що визначає здатність індивіда до самореалізації, досягнення життєвих цілей і максимального розкриття внутрішнього потенціалу. Метою дослідження є вивчення рівня самоактуалізації жінок зрілого віку. У дослідженні застосовано комплексний підхід, який передбачає аналіз і синтез наукової літератури, опитування, тестування, а також методи статистично-математичної обробки даних. Вибірку дослідження становили 65 жінок від 35 до 60 років. Для збору даних використовувалися стандартизований психологічний тест «Рівень самоактуалізації особистості» (Ю. Є. Альошина, Л. Я. Гозман, М. В. Кроз), що дав змогу виміряти різні аспекти самоактуалізації та супутні характеристики особистості. Результати дослідження показали, що рівень самоактуалізації у жінок зрілого віку значною мірою залежить від їхнього життєвого досвіду, соціального статусу, професійних досягнень і міжособистісних стосунків. Було встановлено, що жінки з вищою освітою, стабільною професійною кар’єрою та підтримкою у сімейному житті виявляють вищий рівень самоактуалізації, тоді як особи, що зіткнулись із життєвими труднощами, виявляють схильність до більш низьких показників самореалізації та самоактуалізації. Здебільшого жінки зрілого віку мають високий рівень особистісної зрілості, інтелектуального розвитку й адаптивності. Високий освітній рівень і наявність професійних досягнень сприяють їх здатності до самостійного прийняття рішень та ефективного вирішення життєвих труднощів. Стабільні сімейні стосунки та професійна самореалізація сприяють емоційній стійкості, однак ті жінки, які зіткнулися з розлученнями або мають нижчий рівень доходів, потребують додаткових психологічних ресурсів для підтримки свого благополуччя. Практичне значення дослідження полягає у можливості застосування його результатів для розробки програм психологічної підтримки та розвитку особистісного потенціалу жінок цього віку, що сприятиме їхньому успішному соціально-психологічному функціонуванню.
An amalgamation of different frameworks of understanding come together to emphasize the higher education student's motivation associated with engagement, belonging, and success, throughout the student experience. Rendon's theory of validation, Bourdieu's cultural capital theory, Yosso's community cultural wealth framework, Crenshaw's intersectionality theory, Richardson's resilience theory, and Crawford's implicit cognitive vulnerability theory, evolve a new framework that emphasizes the recognition of the intersectionality and resiliency of student experiences within higher education, through a recognition of validation. This community cultural capital engagement theory evolves through this discussion. The emphasis upon the intersections of community, cultural background, personal student understandings around capital, and the ability to embed within a level of engagement throughout the higher education course experience is the emphasis of the evolution of the theory.
The article explores corporate social responsibility (CSR) as a new paradigm of sustainable development for enterprises and an essential tool for its realization. The goal is to model CSR as a key instrument for the sustainable development of enterprises and to justify the types of responsibility that should be integrated into their operations to ensure long-term development. The paper proposes a spherical model of enterprise sustainable development based on CSR principles, which combines economic, social, and environmental aspects, enabling synergy between business, nature, and society. This ensures not only economic efficiency but also social responsibility and environmental safety, which are critical for sustainable development. One of the key aspects of the study is the enhancement of the CSR model based on Maslow’s hierarchy of needs. The created model consists of eight levels, corresponding to different types of corporate social responsibility: economic responsibility, legal and environmental responsibility, social responsibility, ethical responsibility, technological and digital responsibility, cultural responsibility, innovation responsibility, and philanthropic responsibility. Each of these types correlates with human basic needs described in Maslow’s pyramid and addresses specific challenges faced by enterprises. This allows businesses to better consider the needs of both internal and external stakeholders. The paper suggests incorporating new challenges of sustainable development, social inclusion, and environmental responsibility into the definition of these levels. The model views CSR as a key tool for integration into enterprise strategies and promoting sustainable development, especially in times of war and post-war recovery. An essential aspect is the division of CSR into internal and external areas, which provides a comprehensive approach to assessing social responsibility and creates a flexible system for sustainable development in modern conditions.
This research paper discusses the psychological elements found in modern KOMSAS poetry. This study employs a qualitative method, specifically text analysis. Four modern poems from the Bintang Hati anthology are the focus of this study, namely: (1) Kijang yang Lelah, (2) Pesan Ibu Beribu-ribu, (3) Senja di Palang Besi, and (4) Bintang. This research applies Maslow’s psychological theory of human needs, which encompasses aspects such as physiological needs, safety, love, self-esteem, and self-actualization. The findings of this study indicate that psychological elements in KOMSAS poems significantly help readers gain a deeper understanding of the meaning the author intends to convey.
Self-authenticity and the meaning of life are important for an individual's psychological well-being. Studies on the relationship between authenticity and the meaning of life using a quantitative approach have been largely carried out in Western countries, with minimum research being conducted in the Indonesian context. Several studies have found differences in self-authenticity among different social and cultural conditions. The goals of this study was to unveil the influence of perceived authenticity on the meaning of life by controlling for self-esteem and positive affect in Indonesian adults. These control variables were added to see the influence of the two variables more precisely. This study involved 369 adult Indonesians (aged 18-64 years old, M = 32.2 years). The instruments used were the Authenticity Scale, Multidimensional Existential Meaning Scale, Positive and Negative Affect Schedule, and Rosenberg Self-Esteem Test. Data collection was carried out online, and multilevel regression analysis was used to test the hypothesis. The findings indicated that, by controlling for self-esteem and positive affect, feeling authentic influenced the person's meaning in life. Perceived authenticity in the 18-35 age group was lower than in the 36-45 and 46-55 age groups. The study also found that the married group perceives themselves as more authentic than the unmarried. The findings of this study can be a basis for future studies on authenticity in Indonesia and help build awareness about the importance of authenticity for Indonesian adults.
Implementing spirituality in healthcare starts by understanding the importance of this dimension in life and health and then recognising how to implement this effectively. Addressing patients’ spiritual needs is critical to support a holistic assessment and to guide specific interventions and overall nursing care. Spiritual needs are diverse, individual, universal, and dynamic. As such, this chapter displays and defines a set of spiritual needs that are important to address in a paradigm of clinical reasoning that commences with assessing, diagnosing, planning interventions, and evaluating health outcomes. Still, each patient should be attended to as unique, and spiritual needs confirm this holistic and individual approach that grounds healthcare delivery.
In Chinese thought, the concept of the “sublime” is closely intertwined with “beauty,” the two concepts merging to form a sublime beauty that seeks the continuous development of universal life amid change. This paper explores the multifaceted relationship between the Chinese artistic mind and sublime beauty through three dimensions of the research model: potential, processes, and goals. In terms of potential, Chinese artistic thought places full trust in the inherent potential of an individual’s ideal humanity, emphasizes the awakening of the sublime beauty within each person through specific art forms, and cultivates different perspectives to understand the connection between the mind and the sublime beauty of our world. In terms of process, Chinese artistic thought is characterized by the focused sincerity of the creative mindset; creative thinking that balances the “degree” of rational expression of emotions and the “qi” cultivated through daily spiritual practice; and the cognition of the sublime, which combines the gradual enlightenment gained from daily experiences of embodied cognition with the sudden enlightenment triggered by creative talent. In terms of artistic goals, ideal humanity in pursuit of sublime beauty is divided into three states: the “self state” that manifests the style of the individual subject, the “no-self state” that transcends the limitations of the self, and the “empty state” that surpasses even the cognitive notion of “transcending the self.” The threefold relationship between ideal humanity and sublime beauty in Chinese art can provide contemporary psychology with research model and unique perspectives on being aware of one’s self-potential, understanding their emotions and other aspects of the mind, and constructing multiple value goals.
Розглядаються актуальні проблеми гуманізації та гуманітаризації сучасної вищої освіти. Показано, що прискорений розвиток наукомістких технологій, автоматизація виробництва, масштабна інформатизація суспільства призводять до зростання потреби у висококваліфікованих спеціалістах, здатних оцінити не тільки ефективність прийнятих ними рішень професійних завдань, а й характер їх соціально-економічних та екологічних наслідків. Метою вищої професійної освіти є підготовка не тільки компетентного спеціаліста, а й гармонійно розвиненої особистості. На думку авторів, гуманітарні і соціальні науки відіграють велику роль у підготовці сучасного, інноваційно мислячого вченого, дослідника, інженера, технолога та інш. які будуть здатні у своїй діяльності оціню- вати гуманітарні наслідки прийнятих ними рішень. Вивчення гуманітарних наук у вищій школі забезпечує студентам знання про суспільство, вміння та навички соціальної взаємодії. Ці знання та навички дають можливість сучасній людині функціонувати в умовах високотехнологічного інформаційного суспільства. Розглянуто питання формування у сучасних студентів критичного мислення, яке спонукає людину сумніватися, шукати альтернативи, оцінювати інформацію та мати своє ставлення до неї. Надбання студентами навичок критичного мислення дозволяє зрозуміти не тільки як знання виробляються, а й як передаються, використовуються і які етичні та соціальні наслідки можуть спричинити. Людині інформаційного суспільства необхідні не тільки професійні компетенції, але й широкий спектр знань, необхідних громадянинові для розуміння економічних, соціальних та політичних процесів, що відбуваються в суспільстві.
Justification of the purpose of the study. The education system in Russia is undergoing major changes: reformation, hybrid education in the post-Covid period, digitalization, etc. This has an impact on the professional self-realization of teaching staff and needs to be aware of the main trends of this process. The purpose of the study: through theoretical analysis and psychodiagnostic research, to establish the main determinants of professional self-realization of teaching staff, the causes of emotional burnout, to study the semantic understanding of educational activity by respondents: the subject of activity, attitudes, value orientations. Study methods. Theoretical: comparative method and method of systematization of scientific ideas. Empirical: "Diagnosis of emotional burnout of personality" (V.V. Boyko), the questionnaire "The level of subjective control" (J. Rotter), the questionnaire "Coping strategies" (R. Lazarus), interviewing method, associative experiment. Study Results. The relationship between the level of professional self-realization of teachers and the effectiveness of their activities was established, which is mediated by both external and internal factors. The determinants of low and high levels of professional self-realization of education system specialists were identified, and a model of compliance of labor subjects with the subject of their professional activity was constructed. The main conclu-sions and their significance. The effectiveness of professional self-realization and the activities of specialists of the education system are determined by: conformity to the subject of activity; unity of selfawareness and self-regulation. Professional deformation and emotional burnout are different parameters in the assessment of professional self-realization of a specialist, because they affect different planes of mental activity, self-awareness and self-regulation. It has been empirically proven that emotional burnout does not always lead to professional deformation. At the same time, the level of self-awareness determines the degree of professional deformation: the lower the self-awareness of the specialist, the higher the professional deformation, and the higher the level of self-awareness of the employee, the lower the level of professional deformation. Thus, pro-fessional deformation is a consequence of the inconsistency between the personality a https://orcid.org/0000-0001-7821-2087 b https://orcid.org/0000-0001-5253-6921 c https://orcid.org/0000-0002-1463-6443 d https://orcid.org/0000-0002-2356-3119 e https://orcid.org/0000-0002-9216-009Х of a professional and the subject of his activity. That is, the professional self-realization of teaching staff is directly conditioned by their effectiveness in their activities.
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