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Humanistic Psychology and Self-Acceptance
Abstract
Humanistic psychology, it could be maintained, was the first psychological theory that gave serious consideration to the value and implications of self-acceptance in psychology, at least in its more explicit and positive constructions. As will be discussed, humanistic psychology began by advocating for radical self-acceptance that embraced a view of oneself, and human nature, as essentially good. Over time, the understanding of self-acceptance became more nuanced, particularly with the introduction of existential psychology as a school of thought within the humanistic tradition. In this chapter, we provide an overview of important humanistic views on self-acceptance, emphasizing how these emerge from a particular understanding of human nature as well as the implications for psychotherapy.
... Self-actualized people have a positive view of themselves, and they value their individuality. Realizing various facts about oneself, such as one's strengths, flaws, likes, dislikes, etc., can lead to self-understanding and allow an individual to achieve radical acceptance of oneself (Hoffman et al., 2013). Radical self-acceptance enables people to develop an empathetic and compassionate attitude toward others, which further helps improve interpersonal relationships (Scherman, 1981). ...
... Although Ellis's definition seems adequate, there is a need to discuss this definition more deeply, which will add more insight, hence the construct can be better understood without any confusion. Most of the existing literature either focuses on identifying its relationship with neurotic symptoms (Chamberlain & Haaga, 2001;Cihuan & Dumitru, 2017;Scott, 2007) and other aspects of human beings (Chamberlain & Haaga, 2001;Jibeen, 2017;MacInnes, 2006) or discusses USA in relation to other theories (Hoffman et al., 2013;David et al., 2013b;Jeffcoat & Hayes, 2013;Nielsen et al., 2013). In the present study, we aim to bring more clarity to the existing definition of USA by discussing different aspects and the nature of USA. ...
... It has been addressed by many prominent psychologists before. According to the existentialist perspective, as self-awareness helps understand the self, it plays a crucial role in channeling the evil part of the self in a constructive way (Hoffman et al., 2013). Consciously differentiating and admitting negative tendencies is a sign of authenticity toward the self. ...
Unconditional self-acceptance (USA) is a philosophy practiced to avoid the consequences of self-esteem in Rational Emotive Behavior Therapy (REBT). It is considered to be one of the determinants of psychological wellbeing. Despite its importance, it is one of the least studied constructs in psychological research. The literature on USA is focused on examining its relationship with various psychological symptoms and in relation to other psychotherapeutic approaches. However, there is little research evidence to understand the construct. To fill this gap, the present study aims to bring more clarity to the existing definition of USA by understanding its nature. The present study is a qualitative study and used an interview technique to collect data. For this purpose, ten mental health professionals were selected through purposive sampling. A semi-structured questionnaire was used for the interview. The interviews were audio-recorded and transcribed. Thematic analysis and coding techniques were used to analyze the data. Self-awareness, a positive view toward oneself and others, and social comparison were identified as important aspects of USA. Moreover, the current paper brought more clarity to the construct USA by proposing the nature of USA.
... And finally, Fromm believed that people can only love others if they can first love themselves. Hoffman, Lopez, and Moats, (2013) describe how the humanistic branch of psychology that became popular mid-twentieth century felt that humans were basically good in contrast with the view of humans held by behaviorism and psychoanalysis. Humanistic psychologists sought to see the good in all people. ...
... They were the forerunners of the modern positive psychology movement. Self-acceptance is a characteristic of self-actualization (Maslow) optimal functioning (Rogers) maturity (Allport) personal development (Erickson) and mental health (Jahoda) (as cited in Hoffman, Lopez, & Moats, 2013). The psychologist most associated with self-acceptance is Albert , the father of rational emotive behavior therapy (REBT). ...
This capstone is about women and self-acceptance. The title, The Right Reflection, alludes to the fact that none of us see ourselves directly, only through the reflections of others. Sometimes women’s reflections are distorted due to destructive cultural messages that women receive and internalize and maladaptive thinking they then develop. Books as recent as The Confidence Code (Katy & Shipman, 2014) and concepts a bit older such as the Imposter Phenomenon (Clance & Imes, 1978) point to the reality that women view themselves as less-qualified, intelligent and deserving than men or other women. This capstone explores the role of low self-acceptance in this phenomenon. Topics covered include the concept of self-acceptance, how self-acceptance differs from self-compassion and self-esteem, what contributes to low self-acceptance in women (sex-role stereotyping, patriarchy, sexism), thinking styles that contribute to low self-acceptance in women (rumination, perfectionism, explanatory style), how low self-acceptance manifests in women (imposter phenomenon, lack of confidence), and actions that women can take to improve self-acceptance. This capstone will conclude with strategies to help women improve their self-acceptance and alleviate the suffering associated with low self-acceptance.
... Maslow places self-actualization on the top of his Hierarchical Needs that are organized in different levels where the lower needs, which required interaction with other people, must first be fulfilled to move to the next one. Thus, the highest level in Maslow's Hierarchical Needs is about achieving one's full potential and through this achieving self-acceptance (Hoffman, Lopez, & Moats, 2013). ...
This creative thesis aims at showing the effects of stigma and discrimination on intersex individuals and how they can lessen the effects of stigma and discrimination through the medium of a screenplay titled The Other. I apply the theory of stigma as the main foundation of the creative work and the theory of self-acceptance as the resolution. Utilizing the genre drama and the conventions of modern youth films, I employ the main character’s suffering and contentment accordingly to highlight the detrimental consequences of stigma and the psychological gain of self-acceptance. The Other follows Alexander Wijaya, then 16 years old, a boy who embarks on a self-discovery journey after discovering his intersexuality. As he faces bullying and other grievances, Alex begins to have self-doubt and feel ashamed and isolated. Later, Alex realizes his worth and retrieves back his confidence after he decides to accept his body the way it is.Keywords: Intersex, Stigma, Discrimination, Self-acceptance.
Ardhanarishwar, in Adwaita philosophy, is a Hindu deity who is an unified form of Shiva (the destructive energy or the static) and Shakti (the creative energy or the dynamic), both of which are fundamentals for new creation, and hence destruction of the traditional (Raveesh, 2013). Shiva often questions the boundaries between opposite polarities (Sharma, 2023), hence questioning duality or rather illustrating a possible spectrum within one’s self as well, like Humanistic Psychologists who believe personal niceness and nastiness to be an illusory concept (Rowan & Glouberman, 2017). Ardhanarishwar has often been connected to the concept of
gender (Kamatar, 2021; Nisha, 2020; Tiwari & Pal, 2020) and beyond. For example,
Bharatanatyam, being one of the most popular Indian dance forms and aimed towards self-discovery and self-expression (Gaston & Gaston, 2014; Margolin, 2014; Page, 1933), has often thrown light at this concept from an unique experiential angle of actualization, similar to the holistic approach of Gestalt Psychology and Humanistic Psychologists who emphasized on authentic self (Hoffman et al., 2013; Rowan & Glouberman, 2017). Parallely, Vedic philosophy has discussed Ardhanarishwar as well (Kalra, 2013). This research was carried out through a
systematic analysis of secondary sources, including books and journals. Hence, in this chapter, we review the various viewpoints of the conceptualization of the Ardhanarishwar, with a focused reference towards self discovery and personal growth, while understanding the collective realization of the self from indigenous and psychological approach and how it molds one's self.
Keywords: self discovery, Ardhanarishwar, Bharatanatyam, Vedic philosophy
Throughout 2022 cases of sexual violence against minors that occurred in Indonesia were reported as many as 16,444 cases and still growing (https://kekerasan.kemenpppa.go.id/ringkasan). Sexual violence is a crime that is very heinous, immoral, despicable, and violates norms where the victims are women, both adults and minors. Sexual violence against children has an emotional and physical impact on the victim. Emotionally, children as victims of sexual violence experience stress, depression, mental shock, feelings of guilt and self-blame, fear of relating to others, nightmares, and insomnia. This prompted researchers to conduct research related to the role of family social support on self-acceptance in adolescent victims of sexual violence, with the aim of obtaining an overview of the forms of social support provided by families in the process of self-acceptance to adolescent victims of sexual abuse. This research was conducted using a qualitative method with a case study approach. As for the data collection, researchers used structured interviews through instruments that have been provided by researchers with the aim of knowing the form of support provided by the family. With data sources, namely 3 teenage victims of sexual harassment, 1 mother of a teenage victim of sexual harassment, grandparents of one of the victims of sexual harassment and a cousin of one of the victims of sexual harassment.
Background: Indonesia is still ranked 4th in the world for having low DPT3 immunization coverage among children. Complete basic immunization coverage is targeted at 95% according to the strategic plan of Indonesian Ministry of Health, but it still achieves at 91.1%. This study aims to analyze leader behavior and health center management on immunization program implementation.Method: Quantitative research using a cross-sectional design was conducted at the Puskesmas Biru-Biru Deli Primary Healthcare Center, Serdang District. The research population and samples consist of 122 respondents which include all 121 midwives in 17 villages and one person in charge of immunization services. The survey data were analyzed using the chi-square test and logistic regression test.Results: The chi-square test showed an influence of leadership behavior and management process on immunization program implementation (p = 0.000). In the last stage of logistic regression analysis, one variable that most dominantly affected the program implementation is management process (p = 0.0000; OR = 25,497; 95% CI = 6.475-100.406). The primary healthcare center needs to improve leader’s behavior and management process.
Background: Women infected with HIV/AIDS had a double burden, including health, economic, mental, and social problems, and access to health services. Self-acceptance of HIV/AIDS status has always been a problem when women are diagnosed with HIV/AIDS, and companions are often needed to solve it. This study aimed to know the success of self-acceptance and companion strategies for women's acceptance of HIV/AIDS status. Method: The research is mixed-method with a sequential exploratory. Informants are companion’s HIV/AIDS in Bandar Lampung City. The qualitative phase of data collection with in-depth interviews with nine informants from 3 HIV/AIDS communities/networks was selected by purposive sampling. The quantitative phase used an online questionnaire to women living with HIV/AIDS who live in Bandar Lampung City and are a support group from 3 HIV/AIDS communities/networks, obtaining 27 people during two weeks of data collection. Qualitative analysis with content analysis and quantitative analysis with univariate analysis. This research was conducted for eight months (January – September 2021). Results: The results of the study where the success of acceptance of HIV/AIDS status in women in the excellent category was 25 (92.6%) where the companion used an empowerment strategy through the stages of collaboration, case finding, self-introduction, exploring problems, and self-potential, implementation of accompaniment and monitoring and evaluation by utilizing the media whats app group and methods of personal approach and peer support groups. Suggestions, so that the length of time for acceptance of HIV/AIDS status is faster, the companion needs to get self-acceptance therapy training for women living with HIV/AIDS to empower women.
Mindful self‐compassion can address the emotional exhaustion teachers of color experience due to racial injustice and social marginalization compounded by the pandemic. The authors propose a humanistic intervention in which mental health counselors create safe spaces for teaching self‐regulation skills and processing emotional stressors related to racial tensions in schools.
The article stimulates a discourse for theorizing ubuntu as part of a humanistic-existential approach in social work. The article expatiates on the ontologies and axiology of the humanistic-existential approach in light of ubuntu in an effort to theorize the latter through a comparative analysis of the two. Nine features of the humanistic-existential approach are explored: self-awareness, self-determination, human dignity, holism, the pursuit of social justice and human rights, motivation, social cohesion, spirituality, and death. The article calls for theorizing ubuntu philosophy in social work practice and education. It contradicts with other claims that deny ubuntu its place in the humanistic-existential approach.
Koşulsuz kendini kabul; bireyin kendi varlığından bağımsız olarak sadece davranışlarını, düşüncelerini ve duygularını akılcı sınırlar içinde iyi ya da kötü olarak değerlendirerek kendine olumlu değer vermesidir. Sosyal çalışmacı adayı öğrencilerin koşulsuz kendini kabul özelliklerinin gelişmiş olması, yardıma ihtiyacı olan bireylere yönelik etkin sosyal hizmet sunumu açısından önemlidir. Bu araştırmanın amacı; sosyal çalışmacı adayı öğrencilerin koşulsuz kendini kabul düzeylerinin açıklanmasında merhametin ve çeşitli demografik değişkenlerin rolünün incelenmesidir. Araştırma nicel araştırma yöntemine dayalı olarak ilişkisel tarama modeli kullanılarak gerçekleştirilmiştir. Araştırmanın örneklemini iki devlet üniversitesinin sosyal hizmet lisans programında öğrenim gören ve seçkisiz olarak belirlenen 370 öğrenci oluşturmaktadır. Araştırmada veri toplama aracı olarak Koşulsuz Kendini Kabul Ölçeği, Merhamet Ölçeği ve Kişisel Bilgi Formu kullanılmıştır. Elde edilen veriler ANOVA, t testi ve çoklu regresyon analizi kullanılarak incelenmiştir. Araştırmanın sonucunda; katılımcıların koşulsuz kendini kabul düzeyleri ile merhamet düzeyleri arasında düşük düzeyde, olumlu yönde ve anlamlı bir ilişkinin olduğu belirlenmiştir. Öğrenim görülen üniversite, sınıf düzeyi ve ailesinin ekonomik durumu farklı olan gruplar arasında koşulsuz kendini kabul düzeyi açısından anlamlı farklılık yokken, katılımcıların cinsiyeti, algılanan anne-baba tutumları ve dini inançları uygulama sıklığı ile koşulsuz kendini kabul düzeyi arasında anlamlı farklılık bulunmuştur.
In this paper, I develop the basis of a normative legal theory of mental health vulnerability. In Section 2, I conceptualise mental health vulnerability by integrating a universal understanding of vulnerability with a subjective-evaluative, psychosocial and dimensional account of mental health. In Section 3, I move on to consider the significance of mental health vulnerability for legal theory through an encounter with perspectives on vulnerability offered by MacIntyre, Fineman and Del Mar. This offers an insight into the normative foundations of mental health vulnerability. In Section 4, I outline a normative framework for mental health vulnerability that involves a synergy of rights and care. This extends Engster's idea of ‘a right to care’ to mental health and highlights the role of care and rights in mitigating power imbalances and inequality in relation to mental health. In concluding, I suggest future directions for research on mental health vulnerability.
Perfektionismus wird klinisch relevant durch die enge Liaison zwischen hohen starren Maßstäben und einem erfolgsabhängigen Selbstwert. Erst die Verbindung der hohen Ansprüche mit einem bedingten und daher labilen Selbstwert macht den klinischen Perfektionismus aus. Wer Perfektionismus therapeutisch behandeln möchte, kommt nicht umhin, sich mit der unübersichtlichen Vorstellungslandschaft um die Begriffe Selbst, Selbstbild und Selbstwert auseinanderzusetzen. Besonderes Augenmerk legt dieses Kapitel auf die für den Perfektionismus besonders relevanten Aspekte des Selbst: Was ist unter einem bedingten, vor allem erfolgsabhängigen Selbstwert zu verstehen? Wie verhält es sich mit seinem zentralen Gegenspieler, der Selbstakzeptanz und ihren verschiedenen Formen? Und schließlich: Was weiß man über die Beziehungen zwischen beiden, bedingter Selbstwert und Selbstakzeptanz, und ihrer Verbindung zum Perfektionismus?
People who seek happiness intentionally often do not get it. That is, as per the paradox of happiness, in order to be happy one should forget about it (Martin in J Happiness Stud 9(2):171–184, 2008) and try to make others happy. Given that, the purpose of present article is to suggest a six-stage people-centric (rather than self-centric) theoretical model of happiness (sukha), which is constructed using a framework based on one of the eminent ancient Indian texts—Hitopadeśa. The ancient yet novel model describes a balanced path to happiness. The propounded model indicates “knowledge” (vidyā) as a foremost antecedent of happiness. The model propounded not only offers insights on achieving integrated well-being and happiness in a moral and philanthropic way, but also extends complex constructs and perspectives in the realm of happiness studies and psychology, which could subsequently promote further research. Furthermore, the proposed model seems to corroborate some of the modern well-being theories.
College-aged students face unique pressures to express a coherent identity to peers, particularly via social networking sites and other digital spaces. This study investigates how self-acceptance and values influence whether students express their identity authentically, i.e. “as they truly are”, online and offline. Between November and December 2013, we surveyed 459 Turkish university students (78% female) between 18 and 38 years old (M = 21.6 years) about identity expression, self-acceptance, and values. Our pathway model hypothesized that self-acceptance mediates the effect of values upon online and offline identity expression. Results demonstrate that freedom as a value significantly influenced self-acceptance in our postsecondary student sample, and self-acceptance significantly influenced the tendency of participants to represent themselves authentically offline and online. Path analysis also yields that freedom, romantic values, human dignity, social, and career values have positive small indirect effects on authenticity in offline identity expression, whereas materialistic, spiritual, and intellectual values have small indirect negative effects. Similarly, freedom, romantic values, human dignity, social, and career values have positive small indirect effects on authenticity in online identity expression, whereas materialistic, spiritual, and intellectual values have small indirect negative effects. The study also found that sex, socioeconomic status (SES), and “wanting to be a teacher” did not have a significant effect on self-acceptance when age was controlled. Finally, the study found that “wanting to be a teacher” has a significant, but small effect on authenticity in offline and online identity expression. More research is needed that investigates the interaction between online/offline identity, self-acceptance, and values (especially freedom).
Many educational opportunities are available for students developing into professionals as psychotherapists and psychologists. Textbooks, conferences, and endless lectures provide outlets to research and theory, but they fall short in providing the human factors available through cross-cultural encounters. Trips to China, where students and professionals interacted in dialogue and engagement, have created personal and professional changes in the way we live and practice. Through encountering the body, compassion, and being, the importance of creating culturally sensitive and flexible psychological interactions became prevalent throughout our travels in China, in which we dialogued with many professionals and lay persons that worked in various psychological settings. It became apparent that, to support the existential orientation, we had to also be willing to critique it.
This article addresses how existence and Zhi Mian are related by looking at existence through the eyes of Zhi Mian. Although Zhi Mian has no direct translation, Westerners can most clearly come to an understanding of Zhi Mian through the term existence, as rooted in existential psychology. From the perspective of Zhi Mian, illness is believed to come about through an overreliance on escape as a defense mechanism, in which clients are escaping from their life. It is also believed that this way of being arises out of conditions related to trauma and suffering. Zhi Mian teaches one to face their suffering directly and transform that suffering through the discovery or construction of their personal meaning. Escape leads to meaninglessness; Zhi Mian is directly concerned with meaning and is a quality that can be cultivated if one has the courage. The purpose of Zhi Mian growth is to become oneself through renunciation, which can be understood as daring to refuse and resist those forces and powers that obstruct and damage one's ability to fully become oneself. In a Zhi Mian approach to therapy, the therapist empathically understands that the clients are faced with all sorts of limitations and concurrently support and encourage clients to exercise their will and choice within the confines of such limitations. At the same time, the Zhi Mian therapist has a sensibility to helping clients develop relationships which are built upon love and service.
(This reprinted article originally appeared in the Journal of Consulting Psychology,
1940, Vol 4, 161–264. The following abstract of the original article appeared in PA, Vol 14:6018.) Certain basic conditions for successful therapy are: the client's awareness of dissatisfaction with his current adjustment, his intelligence being above borderline level; a reasonable expectation of manipulating adverse social factors; and a skilled therapist where the purpose is to strengthen the individual. The steps in successful therapy are: (1) establishment of rapport with a delicate balance between identification and objectivity; (2) a client's free expression of thoughts and feelings; (3) his recognition and acceptance of his spontaneous self; (4) his responsibility for making his own choices; (5) his gain in insight through assimilated interpretation; and (6) his growth of independence. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
"For constructive personality change to occur, it is necessary that these conditions exist and continue over a period of time: (1) Two persons are in psychological contact. (2) The first, whom we shall term the client, is in a state of incongruence, being vulnerable or anxious. (3) The second person, whom we shall term the therapist, is congruent or integrated in the relationship. (4) The therapist experiences unconditional positive regard for the client. (5) The therapist experiences an empathic understanding of the client's internal frame of reference and endeavors to communicate this experience to the client. (6) The communication to the client of the therapist's empathic understanding and unconditional positive regard is to a minimal degree achieved." (PsycINFO Database Record (c) 2006 APA, all rights reserved).
This book promotes an understanding of grieving persons, emphasizes respect for their individuality, encourages active coping, and guides those who help bereaved persons. The author argues that grieving is not a clinical problem to be solved or managed by others; rather, grieving is a normal process of relearning the world (physical surroundings, relationships with others (including the deceased and God), and oneself) in the aftermath of loss. The author utilizes real life stories to illustrate the power of the idea of relearning the world.
In this article, Carl Rogers discusses what he had learned about understanding and empathy. He learned that acting as though he were something that he was not was unhelpful in relationships. He learned that accepting himself, permitting himself to understand others, accepting others, and being open to the realities of life as they were revealed in himself and in others was helpful. He leamed that acceptance and understanding reduced his desire to rush in and fix things, and that persons have a basically positive direction. He illustrated his comments with examples from his life and teaching.
What is everyday creativity? A capacity, a strategy, a process, all of these. It is a capability that is an intimate part of our daily lives and our personalities, yet it remains, for most of us, underdeveloped and, unfortunately, underacknowledged. Editor and leading creativity researcher Ruth Richards writes, "Everyday creativity is...fundamental to our very survival. With our everyday creativity, we adapt flexibly, we improvise, we try different options, whether we are raising a child, counseling a friend, fixing our home, or planning a fundraising event." In this provocative collection, an interdisciplinary group of eminent thinkers offer their thoughts on how embracing creativity--tapping into the "originality of everyday life"--can lead to improved physical and mental health and to new ways of thinking and experiencing the world and ourselves. They show how our creativity can help us live "in the moment," refine our views of human nature at an individual and a societal level, find spiritual meaning, and, ultimately, change our paradigms for survival-and for flourishing-in a world fraught with urgent challenges. Neither a dry treatise nor a manual, this anthology draws upon the latest research in the area to present a lively examination of the phenomenon and process of everyday creativity and its far-reaching ramifications for self, society, politics, human and cultural evolution, and our future. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
In this book, the authors challenge the medical model of the psychotherapist as healer who merely applies the proper nostrum to make the client well. They see the therapist as a coach, collaborator, and teacher who frees up the client's innate tendency to heal. The self-healing tendency of the client usually overrides differences in technique or theoretical approach, which is why research continually finds different approaches to therapy work about equally well. If the client is the driver of change, how can therapists help? Often, by simply providing an empathic workspace that allows the client's capacity for generative thinking to thrive. The authors share tips for dealing with client resistance, passivity, and maladaptive behavior. This book will be of interest to those who care about the nature of therapeutic change. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Presents a brief history of the major schools of humanistic psychotherapy and their contributors and identifies the primary concepts and characteristics shared by humanistic approaches. Shared characteristics of the humanistic family are identified that most distinguish it from other approaches to psychotherapy. It is noted that humanistic psychotherapies have their roots in therapeutic systems dating to the early 1900s, especially those of Otto Rank, Alfred Adler, and the existential analysts. The impact of these precursors on the development of contemporary humanistic psychotherapies is addressed. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This reprinted article originally appeared in Journal of Humanistic Psychology, Vol 22(4) Fal 1982, 85-89. (The following abstract of the original article appeared in record
1983-20035-001.) In responding to R. May's (see record
1983-06152-001) discussion of the problem of evil and evil behavior, the author (1) contests May's argument that humanistic psychology fosters narcissism, (2) argues that he and client-centered therapy do recognize and respond to hostility, and (3) outlines his belief that the translation of the capacity for evil into behavior depends on social conditioning and voluntary choice. The positive and negative potentials of self-actualization and the possibility of social transformation are discussed. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
This book is a continuation of my Motivation and Personality, published in 1954. It was constructed in about the same way, that is, by doing one piece at a time of the larger theoretical structure. It is a predecessor to work yet to be done toward the construction of a comprehensive, systematic and empirically based general psychology and philosophy which includes both the depths and the heights of human nature. The last chapter is to some extent a program for this future work, and serves as a bridge to it. It is a first attempt to integrate the "health-and-growth psychology" with psychopathology and psychoanalytic dynamics, the dynamic with the holistic, Becoming with Being, good with evil, positive with negative. Phrased in another way, it is an effort to build on the general psychoanalytic base and on the scientific-positivistic base of experimental psychology, the Eupsychian, B-psychological and metamotivational superstructure which these two systems lack, going beyond their limits. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Responds to C. Rogers's (1981) claim that the present author believes that evil is inherent in humans while Rogers believes that humans are essentially constructive in their fundamental nature but are damaged by cultural experiences. The present author maintains that the word diamonic, not demonic, was used to describe the urge in every being to affirm and assert itself. It is suggested that Rogers's use of client-centered psychotherapy does not deal with clients' hostile and negative feelings. (9 ref) (PsycINFO Database Record (c) 2012 APA, all rights reserved)
Exposición general de la psicología humanista de Maslow que descansa en el principio de que el análisis del hombre plenamente realizado debe ser la base de una nueva ciencia psicológica más universal y en que existen unas necesidades básicas que deben satisfacerse para estar saludable.
Estudio sobre los orígenes de las emociones agresivas, que tienen un papel fundamental en la génesis del comportamiento violento y de la psicopatología en general. Es explorado el carácter negativo, maligno y/o patológico y la expresión destructiva de estas emociones, pero también su reconducción hacia una actividad constructiva y sus funciones trascendentes en el arte, la psicoterapia y la espiritualidad.
Este libro es un ensayo que intenta documentar sobre las diferentes formas de alienación y violencia en la sociedad contemporánea. También es una crítica perversamente iconoclasta y un ataque elocuente a la moral convencional. Más allá de las teorías de las enfermedades mentales y de la alienación, fórmula la locura de la moralidad.
(This reprinted article originally appeared in the Journal of Consulting Psychology, 1957, Vol 21, 95–203. The following abstract of the original article appeared in PA, Vol 33:842.) For constructive personality change to occur, it is necessary that these conditions exist and continue over a period of time: (1) Two persons are in psychological contact. (2) The first, whom shall be termed the client, is in a state of incongruence, being vulnerable or anxious. (3) The 2nd person, whom shall be termed the therapist, is congruent or integrated in the relationship. (4) The therapist experiences unconditional positive regard for the client. (5) The therapist experiences an empathic understanding of the client's internal frame of reference and endeavors to communicate this experience to the client. (6) The communication to the client of the therapist's empathic understanding and unconditional positive regard is to a minimal degree achieved. (PsycINFO Database Record (c) 2012 APA, all rights reserved)
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