ARTICLE: The Future of The Humanistic Personality
Two Distinct Theories, Divided by a Common Past
Personality theories have over time pursued explanations of human behaviour and of what it may be that composes a person. This essay will examine two personality theories which, whilst having fundamental differences, have roots embedded firmly within humanistic psychology (Linley and Joseph 2004b). Both theories alongside their respective criticisms will be considered with a purposeful emphasis on assessment of humanistic attributes, culminating in some thought as to the future of the humanistic tradition itself.
Humanistic psychology emerged in the 1950s as an alternative to the psychoanalytic and behavioural approaches prevailing at the time. Its focus was on how to flourish as a human being and aimed to study in broad terms the ultimate potential of individuals (Silberschatz, 2007). These fundamental concepts became of pivotal importance again at the turn of the century within the emerging field of Positive Psychology. Positive psychologists have been voluble in appreciation of their fields roots in humanistic psychology and in acknowledgement of certain shared values (Seligman, 2002). However, whilst remaining within the familiar humanistic realms of individual character virtues, positive psychology extends far beyond the traditional humanistic approaches and integrates a firmly data based methodology. (Peterson & Seligman, 2004).
Whilst it was the humanistic psychologist Abraham Maslow who established the first professional association in humanistic psychology alongside the first journals in this emerging field, one of the most prominent humanistic theories in personality was developed by Carl Rogers (1961). Carl Rogers developed his theory of personality as a by-product of his work as a clinical psychologist in relation to use of his ‘person centred therapy’ (Rogers, 1959). This theory of personality was reflected in Rogers views that the core of human nature is “essentially positive” (Rogers, 1961, p.73) and hinges upon the idea that an individual may become a fully functioning person through a continuous, ‘flowing’ approach to growth and self-acceptance.
Possibly one of Rogers most central principles is contained within the idea of the self. Here lies the concept that an individual’s ‘phenomenological field’ includes all conscious and unconscious experiences available at a particular moment. The self is thus created as development occurs and a part of the phenomenological field becomes differentiated (Hall, Lindzey, Loehlin, Manosevitz & Locke, 1985). The self-concept constitutes an individual’s characteristics and awareness, and develops through interactions with others. However, this explanation of self has been criticised as vague due to lack of detail as to when the differentiation of phenomenal field into self actually occurs. Rogers also only seems to define the ‘ideal self’ and not any alternative variations. A more general shortcoming of this and other humanistic theories is that although there is some mention of the unconscious self experience in Rogers writings after 1977, much emphasis is placed upon conscious awareness. This arguably limits the exploration of much of the approach and largely ignores unconscious and subconscious considerations. Additionally, research by the behaviourist movement used studies of animals in deriving theory. Whilst humanistic psychologists therefore prefer a holistic approach and exploration of ‘persons’ over ‘pigeons’, it is nonetheless difficult to prove or disprove humanistic theory which lacks objective methodology, (Soper et al. 1995).
Another key principle of Rogers personality theory is that of an ‘actualising tendency’. This is the tendency and underlying drive of all humans to develop the organisms best and full capacities, forcing it towards autonomy. Rogers maintained that this tendency, which guides all motivations is an integral part of the organism which, whist may be suppressed cannot be destroyed (Rogers, 1977). This fundamental concept supposes that organisms naturally strive to fulfil their full potential. Whilst previous psychologists such as Freud had argued that organisms aim for homeostasis (Krebs & Blackman, 1988), Rogers defends the positive urge assertion by citing studies which show that absence of external stimuli leads to increased internal stimuli – and not to homeostasis (Rogers, 1977). However, the idea that individuals are intrinsically good and will always choose the most positive paths for themselves remains in question. Related to this is the additional alleged shortcoming of this and other humanistic theories wherein ignorance of the concept of evil leads towards a naïve and overly positive bias (Hoffman 2009, p. 485).
Rogers also conceptualized a psychological version of the ‘actualizing tendency’, known as ‘self-actualizing tendency’. This is the experience which is purely relevant to the self (Rogers, 1959). In other words, it is the drive to see oneself in line with one’s own conscious view of one’s own characteristics. For example, in childhood a person develops self- concept, alongside secondary needs for positive regard from others and positive self-regard. A person will then tend to behave in a way which is consistent with that individuals self-concept. However, it has been criticized that there is a potential rift between the actualization and the self-actualization directions. If there is alienation from the true self therefore, then there may be organismic movement in one direction, with conscious struggle in the other. Rogers acquiesced that this is partly due to society which encourages human behaviour which counters actualizing tendency ( Rogers , 1977. P. 248) citing young infants as being an example of completely congruence. Rogers personality theory in focusing on self-actualization has also been identified as contributory to an overly individualistic mind-set and inconsiderate of society at large (Garrison 2001, p. 98). This is perhaps symptomatic of the purely westernised style and lack of cross cultural applicability of the humanistic approach at this time (Hofstede & Bond, 1984, p. 396; Gambrel & Cianci 2003).
Rogers believed in a process of ‘organismic valuing and conditions of worth’. This is the idea that when significant figures in life provide conditional rather than unconditional positive regard, such as parents, then individuals will tend to introject those desired characteristics, making them “conditions of worth”. (Rogers, 1959). The person will then go on to use these values as a basis for their self-concept, rather than self or organismic evaluation. An incongruence between the ‘self as perceived’ and the ‘self as experienced by the individual’ (or organism) can then lead to anxiety and confusion. Such maladaptive behaviour is what Rogers called the common human condition: incongruence between the self and experience. It is questionable how this principle aligns with Rogers overarching belief in the ability of humans to continually “make constructive choices” (Rogers, 1961, p.195). Whilst his emphasis on autonomy and ‘choosing behaviours’ may be advantageous as a therapy form, this theme could be at odds with his fundamental concept of incongruence. One may question for example the degree of autonomy it is possible to have (Rogers, 1977, p.15) whilst being urged by society in one direction and by the self in another (Kensit, 2000)
Within this theory is the possibility however of developing optimally and achieving existence as a ‘fully functioning person’ constantly moving towards “The Good Life” (Rogers, 1961, p.186). Conversely, the ‘maladjusted person’ is anxious, defensive, maintains his life, runs to a plan, feels manipulated, is not autonomous or creative, but conforming. The goal of Rogers therapy is thus to disperse the conditions of worth and to improve the organismic valuing process. However, it is possible to highlight an incongruence between a) the assertion that self-descriptions move towards ideals after counselling and b) Rogers’ aim of removing conditions of worth. Statements of ideals which clients are gravitating towards in therapy may indeed be the client’s representations of their conditions of worth. This is potentially inconsistent with one of Rogers aims being to remove conditions of worth to restore the organismic valuing process (Maddi, 1989). Additionally, whilst some characteristics have been supported (Coan, 1972), other studies have not supported Rogers’ fully functional description. It has been seen that Openness to experience and organismic trusting do not correlate (Pearson, 1974). Additionally, it has been found that self-accepting and non-defensive people may be more accepting of others (Ryckman, 2012). It is also perhaps a result of this theory’s origin as an off shoot of a particular therapeutic approach that Rogers refers merely to two personality types, the maladjusted or fully functioning human (Maggi, 1989). As we have seen, this theory employs a non-reductionist approach in which the client is accompanied by the therapist on a journey of self-actualization, viewing the person as an active and autonomous agent. It thus falls prey to the criticism that in focusing on an individual’s journey of self-discovery, it may represent limited benefit to those individuals with more complex problems (Van Deurzen, 2015).
Humanistic theorists such as Rogers emphasized the importance of the greater human endeavour of self-determination and self-actualization and assumed that all people are capable of thriving, goodness and becoming better people. This concept was accepted by many as having paved the way for the emergence at the turn of the century of positive psychology (Nakamura & Csikszentmihalyi, 2009). Similarly, it has been supported that positive psychology represents very much a “Neo-Adlerian perspective” (Watts & Ergüner-Tekinalp, 2017). As seen, humanistic theories of personality have been criticised in general for being naively positive, untestable due to focus on subjective experience, unscientifically based, disregarding of unconscious processes and unhelpful to those with complex problems. Whilst positive psychology undoubtedly comes from the same roots, it is well argued that many such areas of criticism are addressed within this more recent field.
In deviating from its more spiritual, less empirical ancestors, positive psychology is the more scientific study of human flourishing, to use a familiar humanistic word. Positive psychological personality theory promotes the idea that there is much to be gained from expanding focus to include close assessment of a persons’ better points in addition to simply correcting its problems. This approach to personality has provided a vast array of empirical studies investigating positive personality constructs such as courage, humour, optimism, how these interrelate and how to enable their development (Martinez-Marti & Ruch, 2017). A key feature of this theory is the assessment of an individuals’ character strengths using the Values In Action Survey, an empirically validated self-assessment tool to help individuals understand their core strengths. Just as the goal of Rogers theory is improvement through gradual self-acceptance towards ‘full functioning’ (Rogers, 1961), so positive psychology promotes improvement through discovery of self strengths towards ‘optimal functioning’ (Linley & Joseph, 2004). Whilst the similarities are undeniable, so too are the distinctions. Positive psychological personality theory may be accused of having a similarly humanistic, Eudemonic theme of self-actualization. However, it has inarguably taken several scientific strides further in analysing how various personality traits link with other constructs, across cultures, in relation to other individuals and organisations (Warren, Donaldson & Donaldson, 2017). The common humanistic weaknesses of subjective experience obsession, verifiability, and ethnocentrism may not apply to this theory given its broad use of ‘others’ as well as self-reporting methods and cross-cultural, longitudinal, experimental designs.
Another central concept of positive psychology is that of ‘Flow’, long accepted by positive psychologists as a humanistic principle employed by Carl Rogers (Nakamura & Csikszentmihalyi, 2009). In positive psychology flow is the process of achieving optimal functioning resulting in loss of self-consciousness, effortless control, clarity of goals and experience of intrinsic reward (koehn, 2013). On a neuropsychological level flow has been associated with decreased activity in the prefrontal cortex thus accounting for sensations of distortion of time, loss of self-consciousness, and loss of inner-critic (Dietrich, 2004). This has the impact of allowing the implicit mind to dominate, encouraging communication between brain areas and improving creativity, alongside increasing dopamine and amplifying curiosity. This theory of personality then not only utilises empirical study, but also implements other scientific fields in its underpinnings.
Positive psychology also attempts to address complex psychological burdens. Studies have shown that individuals with mental disorders such as psychosis are assisted with positive psychological personality strength interventions (Sims, Barker, Price & Fornells, 2015). This theory seeks to encompass not only those wishing to avoid pathology or to achieve optimal performance, but also to define the most distressed personality as more than the representation of a pathology. (Schulenberg, 2016). Positive psychology is able to study the individuals’ intact faculties and strengths in order to analyse how these may buffer against serious disorder. It is argued that this cannot be to the exclusion of clinical methods, and does not represent an effective approach for the most serious of conditions, but such studies effectively serve to bring positive psychology inwards from the mere periphery of conventional clinical work (Duckworth, Steen & Seligman, 2005)
The extraordinary efforts and advances of positive psychology in building a vast body of peer reviewed empirical research may not however be enough to exempt it from some of the criticisms faced by traditional humanistic theories. Whilst both the ‘Client Centred’ and positive psychological approaches to personality have provided constructive tools in counselling and therapeutic fields, it is argued that both still fall foul of common humanistic shortcomings. Both remain for many to be naively optimistic in their failure of analysis of the more negative but important sides of human nature. Both can be accused at least to some degree of continuing in their bias towards ‘self’ driven, individualistic principles. Both are also arguably of limited use to those with complex problems. It is perhaps for this reason that positive psychologists have taken care to distance themselves in name and in methodology from the humanistic tradition (Waterman, 2013). It is to be seen however whether these shared critiques are an indication of the commonality of these two approaches, or a mere legacy of two now diverging paths. Given the above discussion, there is support for the idea that we will observe the humanistic tradition continue in its evolution to address further criticisms, in the shape of positive psychology.
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