Humanistic psychology

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The paper discusses the major characteristics of modernity and post-modernity presented in Passion of the Western Mind by contemporary depth psychologist and philosopher Richard Tarnas. The essay, created for a course taught by Dominican theologian Fr. Edward Krasevac on the nature and history of Western thought, summarizes Tarnas's view of the larger cultural and historical contexts in which the dominant epistemologies and perspectives of modernity and post-modernity evolved and serves as a basic introduction to some of the distinctive features of modern and post-modern philosophical criticism.

In order to better cope with the pressures and stresses of the current day, modern psychology is anxiously seeking to find new therapies to address the increasing disorders within the human psyche. In the process new fields of research, such as humanistic and transpersonal psychology, curiously appear to borrow more and more from the wisdom of the ages. This volume, containing eighteen articles by noteworthy expositors of the perennial philosophy such as Huston Smith, Seyyed Hossein Nasr, and Frithjof Schuon, presents the spiritual psychology of the wisdom traditions as a much-needed antidote to the current impasse in modern psychology.

Some Endorsements for Psychology and the Perennial Philosophy:

“[Psychology and the Perennial Philosophy] is more than an anthology. It is a wisely crafted collection of classic and contemporary scholarship noting that what many are seeking is what has always been, a perennial philosophy, that remains foundational. As one of the authors, Tage Lindbom, properly notes, ‘Secularization is a fish in troubled waters.’ This book claims the waters and is essential reading for all those who may have forgotten or are simply ignorant of the rich foundation provided by the perennial philosophy.”
—Ralph W. Hood, Professor of Psychology at the University of Tennessee at Chattanooga, past president of the Psychology of Religion division of the American Psychological Association, co-founder of The International Journal for the Psychology of Religion and co-author of The Psychology of Religion

“A necessary and bracing critique of the assumptions and limitations of contemporary Western psychology, this generous volume is also a passionate call and learned guide towards a truer perspective that embraces man's spiritual nature.”
—Gabor Maté, M.D., and author of In the Realm of Hungry Ghosts: Close Encounters with Addiction

“Knowing the nature of the mind is perhaps the most difficult undertaking, especially in today’s world. To comprehend the nature of mind one needs to turn to the domain of religion and spirituality. Yet the truth of the mind and its complexity cannot explicitly be defined in words. Inner or transcendent wisdom sees the mind’s own nature without the duality of the seer. Suchness (tathatā) of mind is only experiential and not expressible. The words used to describe thought are themselves a product of thought, which is conditioned and limited. Thus, differences and contradictions are unavoidable. Therefore, a comparative study of different viewpoints and commentaries is immensely important to awaken the inner intelligence to see the mind as it is. Psychology and the Perennial Philosophy: Studies in Comparative Religion edited by Samuel Bendeck Sotillos is an outstanding effort in this direction.”
—Samdhong Rinpoche, former Prime Minister (Kalon Tripa) of the Tibetan Government-in-exile, author of Uncompromising Truth for a Compromised World: Tibetan Buddhism and Today’s World

“The rise of psychology has impacted the study and practice of spirituality, the experiences and attitudes relevant to ultimate human values that transcend ordinary behavior. Each chapter of this remarkable book demonstrates this interaction in a unique and provocative way. But rather than using psychology to reduce and ‘psychologize’ spiritual topics, its authors demonstrate how directives from the spiritual traditions can enhance and even illuminate the enduring importance of psychology in the 21st century.”
—Stanley Krippner, Saybrook University, co-author of Spiritual Dimensions of Healing

“The work at hand is a thinking and debating man’s delight. If you have any interest at all in attempting to include an educated and enlightened view of man’s higher functions in your purview of the world, you will learn from and enjoy this collection of essays. If you already have some knowledge in this area, brace yourself: you may see some of your favorites sharply criticized. A thought-provoking work.”
—Bruce W. Scotton, University of California, San Francisco, co-editor of Textbook of Transpersonal Psychiatry and Psychology

“This book, superbly edited by Samuel Bendeck Sotillos, is a masterful critique of the field of psychology and its loss of the sacred ground in which it once was rooted. It offers depth psychologists an opportunity to contemplate timeless truths echoed through the centuries by perennial philosophers who have always claimed psyche is subordinate to Spirit. Although ignored in depth psychology’s early years due to prejudice and lack of understanding, this is a message today’s psychotherapists must take seriously. Human beings need a deeper and wider transpersonal vision of who and what we are, which the saints and sages of the world’s spiritual traditions have always pointed to. In psychotherapy with a therapist committed to such a vision, patients penetrate into their unconscious depths and not infrequently awaken to the Ground of all Being. Their suffering itself occurred because they had turned away from Spirit. Above all, this volume passionately calls upon depth psychology to remember its origin in the perennial wisdom at the core of the great religions. There is something of a polemic in these pages. It deserves to be considered by depth psychologists of all persuasions.”
—Bryan Wittine, Transpersonal psychologist and Jungian psychoanalyst

“This anthology from Samuel Bendeck Sotillos is a must reference for anyone who is interested in psychology and its relationship to spirituality, and in developing an inclusive dialogue between disciplines that favor an integral outlook on the person and his or her potential. Selections in this anthology will inspire us to reexamine the metaphysical underpinnings of psychology, and remind us how important it is to rise above science’s attempt to reduce the human being to an epistemic object.”
—Sangeetha Menon, National Institute of Advanced Studies (Bangalore, India), Board Member of the International Transpersonal Association (ITA), author of The Beyond Experience: Consciousness in Bhagavad Gita

“This anthology has some of the most discerning essays and reviews on spirituality and psychology, which provide much-needed care and caution to all those engaged in bringing them together or who wish to do so in future. Therefore, it is a must-read for all those who teach, research, consult, or study in such frontier areas as transpersonal psychology, states of consciousness, mind-body relation, holistic health, Indian psychology, and so on. It will be an invaluable textbook for courses in these and other related areas. I congratulate the editor of the book.”
—Kiran Kumar K. Salagame, University of Mysore (India), Board Member of the International Transpersonal Association (ITA), author of The Psychology of Meditation: A Contextual Approach

“One of the finest collections of essays on the Perennial Philosophy—a must-read for all psychologists who are engaged with spirituality and transpersonal psychology. The essays which critique modern psychology (including transpersonal psychology, and the framework of Carl Jung), in the light of the Perennial Philosophy are a revelation and make compelling reading. The book serves as a corrective to the excesses of modern psychology, and to this end Sotillos has done a commendable job. I for one will include the book in some of the graduate courses that I teach.”
—Suneet Varma, University of Delhi, co-editor of Foundations of Indian Psychology

“To its credit modern science by-and-large is becoming more cognizant of the essential connection between spirituality and psychological health and well-being and most of all its positive implications within the field of psychology. While there is ample data to document this in a plethora of academic journals and books, this new book Psychology and the Perennial Philosophy adds a novel contribution to the dialogue between psychology and spirituality, which captures many nuances that for the most part go unnoticed within these discussions, and last but not least, it provides a keen eye of discernment to understand this intricate relationship on a deeper level that is crucially needed. This work will be a valuable asset to students and long term mental health practitioners and professors alike who seek to better understand the relationship between psychology and spirituality.”
—Harold G. Koenig, Duke University, Director of the Center for Spirituality, Theology and Health, co-author of The Handbook of Religion and Health

In his later years, Maslow divided self-actualizers into two levels, the ordinary self-actualizers and the self-transcenders.  This marks his movement into transpersonal psychology and his interest in LSD, particularly the work of Stanislav Grof.

Existential psychological perspectives have long recognized that individuals must be understood in one’s context in the world, including their social and cultural context. For existential psychology to reach its full potential in making a positive impact upon the world, it is necessary to take seriously issues of multiculturalism and social justice. This presentation explores an existential-humanistic foundation for psychotherapy and social justice activism.

It is common for therapists to focus on helping clients adjust to their situation and decrease individual suffering. Often, this serves to help people adjust to an unhealthy environment, instead of engaging in what Martin Luther King, Jr., calls “creative maladjustment.” Consistent with existential approaches, creative maladjustment helps individuals consider their engagement with their environment with awareness and intentionality. Clients may choose to adapt to their context despite the negative or harmful implications, or they may choose strategies to confront or change their environment. Often, clients find sustaining meaning that can transform their suffering through choosing strategies to confront unhealthy systems.

When existential therapists work with individuals while ignoring the systems impacting the individual, they limit their potential as change agents. As therapists, we have a unique vantage to understand the implications of nationalism, polarization, racism, homophobia/transphobia, and other harmful trends common in the world today. At times, we are called to engage the world beyond the therapy room to promote change. An existential-humanistic foundation can help inform how we engage in social justice advocacy and activism through promoting personal freedom and choice, meaning, and human dignity.

View at: https://www.youtube.com/watch?v=XgajWg-WEQY

As psychology becomes increasing popular internationally, opportunities for United States psychologists’ involvement in education and training internationally has expanded. It is vital that US psychologists give consideration to doing international psychology in a culturally sensitive and respectful manner. Early indications suggest that at least some US psychologists have not adequately familiarized themselves with different cultural contexts and imposed Western psychology approaches without cultural critique or adaptation. This contributed to distrust and skepticism of the approach and motives of some psychologists doing international work. We begin providing an overview of existential training implemented in China and use this to extrapolate lessons about a culturally sensitive approach to international psychology. Three lessons are highlighted. First, when introducing existential psychology in China, a cultural critique was encouraged, including identifying where existential therapy may not fit well with China and where adaptation was needed. Concurrently, indigenous approaches were identified and incorporated into a mutually beneficial cross-cultural dialogue. Second, aspects of Western psychology that did not fit well with Chinese culture were identified. For example, attempts to introduce the DSM-5 to China occurred without adequate consideration of potential problems. Introducing the DSM-5 would create a tremendous perceived need for mental health treatment in China without sufficient therapeutic resources to meet these needs. Third, as training models were developed, successful preexisting training models in China were incorporated in establishing our model. United States and Chinese scholars and practitioners collaborated to involve local experts, identify potential limitations in the methods being introduced, and integrate indigenous Chinese approaches. The final model engaged in extensive critique and adaptation of Western models introduced to China while incorporating indigenous Chinese approaches. The lessons learned through this process have been introduced to the existential literature and practice in the United States creating a mutually beneficial exchange. 

Yang, M., & Hoffman, L. (2014, August). Training and practice in an international context. In C. N. Shealy (Chair), International humanistic psychology: Implications and applications for research and practice. Symposium presented at the 122nd Annual Convention of the American Psychological Association, Washington, DC.

Sigmund Freud (1856–1939), one of the most influential figures of the 20th century, remains also one of its most controversial. Far from being an outmoded icon of modern psychology’s early historical development, Freud’s doctrines (the “talking cure” in particular) have irrevocably shaped the way human behavior is understood today. Psychoanalysis has waged an assault on traditional conceptions of human nature by eclipsing everything of a transcendent order—even branding religion itself a kind of psychopathology. The corrosion of religion and spirituality in our human collectivity has left an epistemological and ontological vacuum that has been largely been filled by psychoanalysis and its off-shoots, as also the welter of psycho-babel we encounter at every turn. Psychoanalysis, like behavioristic psychology, has not died or disappeared, as is too often assumed—on the contrary, it forms the very substratum upon which all contemporary therapies are formulated. The consequences for Western civilization have been destructive and far-reaching, as this masterful study—nay, dissection and diagnosis—of the disease makes blisteringly clear.

Hansen (2012b) responds to the author's critique of his humanistic vision by dividing their arguments as either individual or cultural in design. In this reply, the author contends that the individual cannot be extracted from her or his culture and, therefore, what is sufficient for a humanistic counseling culture must also be sufficient for each individual inspired by humanism.

Evidence-based practice has become an important approach to social work practice. This paper highlights some of the ethical dilemmas which may be implicated by this approach, and encourages social workers and social work researchers to carefully consider these potential quandaries.

Esta es la presentación de apoyo que usé para mi exposición sobre el análisis de las necesidades de consumo vistas desde la psicología humanista de Abraham Maslow en contraste con la visión de la "economía descalza" propuesta por el economista Manfred Max-Neef / this is the support that I used for my presentation about the analysis of consumption needs of views from Abraham Maslow's humanistic psychology in contrast to "barefoot economy" proposed by economist Manfred Max- Neef

A coaching philosophy is a personal doctrine, or individual set of experiences and values, that guides a coach’s beliefs, actions, and coaching style (Huber, 2013). The humanistic coaching philosophy involves a collaborative coach/athlete process which considers individual athlete differences, abilities, and goals, with the long-term aim of developing a self-confident and selfregulated athlete (Lyle, 1999). Opposite of the traditional model where success is determined by wins or losses, within the humanistic approach winning is redefined so that the process is emphasized and achievement of individual athlete goals indicates success. Through coach interviews, athlete interviews, training session observations, and artifact collection, the aim of this case study was to explore the coaching philosophy and methods of a successful men’s NCAA Division I cross country coach and explore to what extent they are humanistic. Definition of success emerged as a primary theme where results indicat...

An introduction to the blind-spot in medicine: human existence is systematically left out of healthcare. Two stories are told that introduce this blind-spot. The first is that of Kurt Goldstein, the WWI German neuropsychiatrist who describes a crisis in modern medicine. The second is that of Médard Boss, a WWII Swiss neuropsychiatrist that finds that medicine has trained him poorly to treat problems of meaning and existence. Time is spent differentiating existential health psychology from health psychology and complementary or alternative medical models.

Shadows & Light: Theory, Research, and Practice in Transpersonal Psychology is a groundbreaking 2-volume series covering many essential topics in transpersonal psychology. Shadows & Light (Vol 2) builds on the tradition of transpersonal psychology to cover vital contemporary psychological topics ranging from mindfulness, creativity, compassion, and the real world application of the integration of spirituality and psychology, The range of topics and contributors is broad, diverse, and inclusive and will bring the reader on many inward and outward journeys of human growth and potential.

This collection contains talks and reflection pieces that are enjoyable and fascinating in the immediacy of the authors' voices and their messages for the individual and the collective. A wonderful selection of pieces by established leaders such as Charlie Tart, angel Kyodo williams, Judy Lief, and Roger Walsh as well as influential emergent scholars such as Ian Wickramesekera II, Dan Hocoy, and Louis Hoffman. These volumes are destined to become a classic text in the field.

Youth experiencing discomfort in educational settings find it difficult to engage, often finding themselves at risk for academic failure. The current study examined, through consensual qualitative research (CQR; Hill, 2012), the student’s perspective on their own educational needs; concluding humanistic counseling and educational tenets are strongly desired by youth at-risk.

Collective evolution is the nature of the universe. From the Big Bang to Purple Rain, all of existence has emerged in an unceasing, cosmically inspired dance. Strange attractors exert an inexorable pull, as the gravity of des­tiny shapes the flow of creation. As early Helium and Hydrogen soon realized, there is no turning back. Free­will doesn't mean we can change the music, just that we decide how we wiggle and with whom we dance. And in the end, there is always an explosion.

Once again, the end of times is at hand. The question facing humanity today is whether to continue denying this, and go out in a blaze of glory, or step up to our cosmic potential. The collective stardust that is humanity has ushered in the Anthropocene, and we are now at the helm of spaceship earth. To survive in post-normal times, we must address the wicked problems of a Volatility, Uncertainty, Complexity and Ambiguity (VUCA) world at peak everything, where widespread social, economic and environmental injustice are colliding amidst the increasing pressures of catastrophic envi­ronmental damage and exponential human and technologi­cal growth. Next Stage Organizations can bridge the inher­ent paradox of these problems, tapping into the wicked transformative potential of conscious evolution by adding value where once was pain.

Paul Tillichs Infragestellung des überkommenen Zugangs zur Religion und zum Glauben hat eine große Implikation für die Psychologie. Er selbst hatte Erfahrungen mit der Psychoanalyse als einer Form der Selbstexploration gemacht, und er hat immer wieder die Themen von existentieller Angst, von Ungeborgen -Sein als theologische Anknüpfungspunkte gewählt, um die positive und Vertrauen stiftende »Macht des Seins« dem entgegen zu stellen. So lässt es sich auf pragmatischer und Erfahrungs -Ebene gut an das vorherige Kapitel anknüpfen, wenn nun eindrücklich eine leidgeprägte Erfahrung mit der Ambivalenz der Religion geschildert wird. Was in der theologischen Betrachtung »nie ohne Hoffnung« ist, was einen »letzten Mut« gegen die Verzweiflung, Geborgensein gegen das Ungeborgene vermitteln soll, kann doch in populären religiösen Vorstellungen aus dem christlichen Umkreis einzelne Menschen in die seelische Krankheit treiben. Hier wird das in der Tiefe »befreiende Symbol« nicht mehr erfahrbar, es bleibt nur die Macht des Dogmas, der toten Überlieferung, der Enge und der durch diese erzeugten Angst. Und so resümiert Tilmann Moser, der seine schweren Erfahrungen mit unglücklich machender Religion veröffentlicht hat: Dir verdanke ich die Erfahrung der schrecklichsten Dimension: sich verworfen zu fühlen. Seit einigen Jahren kann ich über lange Zeit verschont bleiben von dieser Erfahrung, doch bei bestimmten Formen liebloser Kritik bricht sie über mich herein. Dann öffnen sich in mir unkontrollierte Schleusen, und du scheinst dieses Gefühl noch heute aus giftigen Kübeln über mich auszuschütten. Ich denke dann: Keiner kann mich je lieben, und mein Leben ist im tiefsten Grunde vergeblich. Seit ich angefangen habe, dich mühsam zu durchschauen, bin ich eine Spur widerstandsfähiger gegenüber deinen heimtückischen Attacken und den Spätfolgen deiner Herrschaft. Solange ich gefleht habe: >Herr, wende dich nicht ab von mir!< habe ich dich gestärkt in deiner erbarmungslosen Mächtigkeit, die nur zu mildern gewesen wäre durch die Unterwerfung: >Gott, sei mir armen Sünder gnädig.< Später dachte ich, man habe mich eben einfach getäuscht wie so viele schon, und wandte mich ab. Aber du steckst, obwohl du bereits tot warst, als man mich mit dir vergiftete, in der inneren Struktur, und ich wusste lange keine Gegenwehr, wenn ich unbemerkt auf manche Institutionen Teile deiner Macht übertragen habe. Dann dachte ich, ich kann nicht glücklich sein, wenn mich Menschen an leitender Stelle 39

Цель настоящей работы заключается в произведении семантического, правового и педагогическо-психологического анализа совокупности и синергийной эффективности объектов нормативно-правового обеспечения образовательного процесса в Российской Федерации: международного права, высшего закона РФ, федерального законодательства, и введённого с 2017 года профессионального стандарта педагога-психолога, их проблематики, выработке рекомендаций и прогноза для процессуальной оптимизации обеспечения защиты прав ребёнка в Российской Федерации. Для понимания истоков проблематизации вопросов, представленных в настоящем исследовании, прежде всего необходимо актуализировать научный, гносеологический постулат, согласно которому невозможно выстроить эффективный аппарат методологии, категориологии и систематики в гуманитарной, технической, административной, учебной или какой-либо другой области, не проработав аппарат терминологии. Невозможно достичь конкретного параметра результата без формализации ключевых, базовых смыслов социальных нормативов, условий, понятий, актов. Как заметил однажды российский педагог и публицист Дмитрий Львович Быков: «Для того, чтобы сегодня разговаривать, обществу надо еще очень долго вырабатывать словарь». Постановка проблемы, анализ Основным целевым объектом нормативно-правового регулирования образовательного процесса в Российской Федерации является Федеральный Закон Российской Федерации «Об образовании в РФ» от 29.12.2012№273-ФЗ.

This presentation focuses on the different concepts of human nature and their impact on education. To carry out this task the researchers selected ideas on man provided by three mainstream psychology of the West and compared them with the Islamic psychology. After comparing ideas on man from the Western and Islamic psychological viewpoints, the researchers went on further to analyze the most likely type of person that can be produced by applying each concepts in education. The result has indicated that all the three Western schools did explain some aspects of human nature, but nothing was more comprehensible than what has been explained in Islamic psychology. The West can learn the philosophical ideas on the creation of a good man from the Islamic perspective. Likewise, Islamic psychology which is philosophical in nature, can adopt some aspects of the scientific methods in understanding man provided by Western psychology.

Meaning in life is generally not considered to be one of the most central
aspects of person-centered and experiential therapies. However, Carl
Rogers described how clients found purpose in life by going through
a process that helped them to connect to their inner experiencing. This
process was evoked by an empathic, accepting, and genuine therapeutic relationship and resulted in positive therapy outcome. Recently,
scholars have also stressed the importance of the therapeutic alliance
to foster meaning-making processes in therapy. Meaning in life is also
related to well-being. Therefore, the aim of this study is to test whether
meaning in life would mediate between therapeutic alliance and therapy outcome in person-centered and experiential psychotherapies.
Our sample consisted of 96 outpatients nested within 23 therapists.
Using multilevel modeling, we found that meaning in life indeed
mediates between the therapeutic relationship and therapy outcome.
This suggests that meaning in life might actually be at the very core of
person-centered and experiential therapies, and therefore deserves the
attention of clinicians as well as theorists. Our results support the idea
that the therapeutic bond might foster meaning(-making processes) in
therapy, leading to better therapy outcome. However, this idea should
be explored further using longitudinal methods.

Peace on earth is not to be expected. First, at least in its subhuman form, the law of nature is survival of the fittest, not self-deferential cooperation. Second, a philosophical consensus to provide needed epistemological agreement and ethical criteria for peace is nonexistent in the postmodern world. Third, conflicting beliefs among the world's religions and a sharp decline in religious affiliation incapacitate the traditional agencies of support for transcendent values, including peace. Thus, the daunting challenge has become the nonreligious and even nontheological spiritualization of secular society. Only this hope remains as history forces humanity to mature: Elaborate and rely on a humanistic basis for lofty values. In evocative terms, philosophers and humanistic psychologists have narrated that hope. More incisively, Bernard Lonergan has detailed the humanistic basis of that hope: distinctively human consciousness or spirit, the self-transcending dimension of the human mind, a bimodal, quadrilevel, epistemologically, and ethically normative dynamism. But no agency exists to implement this hope, and peace still depends ultimately on elusive human goodwill. Still the empirical specification of a philosophical foundation at least provides needed guidance, which, coupled with today's scientific, medical, psychological, and sociological technology, does sustain hope for peace.

The divide between counseling research and practice is often wide. Humanistic research methodologies such as heuristic inquiry resonate with clinical practice and may bridge the research‐practice chasm through focus on real‐world experience and self‐other understanding. This article illuminates principles of heuristic inquiry and implications for humanistic clinical practice and social justice.

[AMAZON LINK BELOW TO BOOK ITSELF -- TOC and book intro in downloadable .pdf] 

"It is a common experience that a problem difficult at night is resolved in the morning after the committee of sleep has worked on it." --John Steinbeck Scientific research confirms what people have always known: answers, ideas, and inspiration do come to us in dreams. Harvard psychologist and world-renowned dream specialist Deirdre Barrett, Ph.D., offers this rich collection of examples of how the world's most creative practitioners in art, music, film, science, literature and other fields have used the revelations of their dream life to inform their work. Dr. Barrett offers insights showing us how to encourage lucid, meaningful dreaming, and how to apply the meanings of our dreams to solving problems--from the everyday to the extraordinary. This is the stuff dreams are made of. In the visual arts, Jasper Johns couldn't find his unique artistic vision until he dreamed it in the form of a large American flag. Salvador Dali and his colleagues built the startling new genre of surrealism out of dreams. Kubla Kahn dreamed the design for his stately pleasure dome; thousands of years later, Lucy Davis, chief architect at a major firm, continues the tradition of dreaming designs into life in her extraordinary buildings. Film is a fertile avenue for dreams: "Twice I have transferred dreams to film exactly as I had dreamed them," confides director Ingmar Bergman, as have Federico Fellini, Orson Welles, Akira Kurosawa, Robert Altman, and John Sayles. From Mary Shelley's terrible nightmare, which became Frankenstein, to Stephen King's haunting dream as a little boy, which led to his first bestseller, countless writers have consulted the Committee. Musicians from Beethoven to Billy Joel and Paul McCartney have whistled the Committee's tunes. In science, physiologist Otto Loewi dreamed the medical experiment that earned him the Nobel Prize. In sports, Marion Jones dreamed she'd broken a world record, then brought the dream to life. Gandhi translated his dream of resistance into a movement that changed the world. Since Freud, we take it for granted that our dreams reflect our past. In The Committee of Sleep, Barrett reveals how dreams can also tell us about our future potential--and how to reach it.

Endereço: http://www.fafich.ufmg.br/~memorandum/a12/castanon01.pdf

A Psicologia Humanista norte-americana surgiu há cerca de cinqüenta anos, apresentando-se como uma terceira força capaz de fazer frente ao que julgava ser uma desumanização determinista da imagem de ser humano promovida pelo Behaviorismo e pela Psicanálise. Apresentando sua versão do objeto da Psicologia como dotado de um nível de liberdade, criatividade e pró-atividade, os principais representantes da Psicologia Humanista se recusaram a abandonar o método experimental, proclamando a sua abordagem como aderida à ciência moderna. Assim inauguraram um novo dilema, que tem acompanhado a história da Psicologia Humanista: deveria esta manter sua adesão ao método científico que não se adequa a seu objeto de pesquisa ou transformar a imagem de ciência que pratica para adequá-la à sua imagem de ser humano? Defende-se aqui tese de que a Psicologia Humanista, mesmo com as adesões proclamadas de Maslow e Rychlak, acabou por abandonar o método experimental para aderir a investigações finalistas.
Palavras-chave: psicologia humanista; ciência moderna; epistemologia da psicologia.

Abstract The north american Humanistic Psychology appeared about fifty years ago, coming up as a third force capable to confront what was judged by them as a determinist dehumanization of the human being promoted by Behaviorism and Psychoanalysis. Presenting there version of the object of Psychology as endowed with an amount of freedom, creativity and pro-activity, the authors of Humanistic Psychology refused to abandon the experimental method, proclaiming there approach as modern science. Therefore, they inaugurate a new dilemma, that has accompanied the Humanistic Psychology history: would they be able to maintain their adhesion to scientific method to what their research object is not adapted or would they have to transform the image of science to adapt it to there human being image? This article defends that Humanistic Psychology, even with the proclaimed adhesions of Maslow and Rychlak, ended for abandoning the experimental method to adhere to finalists investigations.
Keywords: humanistic psychology; modern science; epistemology of Psychology.

“Paradigm shift” has become a catchphrase in contemporary psychiatric dis- course. Philosopher of science Thomas Kuhn (1962/2012) once wrote that when a paradigm shift occurs,

[...] scientists see new and different things when looking with familiar instruments in places they have looked before. It is rather as if the professional community had been suddenly transported to another planet where familiar objects are seen in a different light and are joined by unfamiliar ones as well. (p. 111)

[...] The invited authors of this series of special issues are researchers and practitioners who are paving the way toward diagnostic alternatives, that is, alternatives that might lead to a true paradigm shift in the theory and practice of psychiatric diagnosis. These distinguished authors are dedicated to authentically addressing the scientific and ethical dilemmas posed by the current system. Some provide critiques of the current system and syntheses of the current research, while others propose new models for research and practice that privilege the voices of those with lived experience (see Flanagan, Davidson, & Strauss, 2010).

This writing appears as Appendix I in my book, Transitions in Consciousness from an African American Perspective: Original Essays in Psycho-Historical Context.  The book was published in 2004.  Appendix I is a comprehensive Timeline of African American Life, focused on Five Historical Time Frames For African American Life, with Consciousness Transition Themes and Examples of Historical Events.  The five time frames are: 1517-1863 (6 Themes)--The Beginning of Slavery in the New World Up to The Onset of a Civil War and The Emancipation of Slaves; 1863-1896 (4 Themes)--Resistance to the End of the Civil War and the Force of the Reconstruction Era Up to Early Popularized African American Cultural Influences; 1896-1929 (5 Themes)--Creative Tension of Two Ideologies for Black Progress: Vocational Education vs. College-Trained Leadership Up to The Second Black Nationalist Movement; 1929-1954 (4 Themes)—The Condoning of a Segregated American Lifestyle and the Treatment of African Americans As “Objects” By the U. S. Government Up To Challenges To U. S. Segregated Cultural Life Through Music, Art, Publications, Inventions, Sports, and Civic Symbols; 1954-2002 (Themes)—The Struggle of the Civil Rights Movement, Sit-In Movement, and Freedom Rides to Promote the Ideas of Freedom, Desegregation, and Full Equality for African Americans Up to The Struggle to Shift Race-Related Consciousness and to Urge Cultural Transformations By Infusing African American Cultural Influences and a Search for the Meaning of Race and Ethnicity Into The Mainstream Via The Mediums of Music, Dance, Film, Television, Publications, Sports, and Civic Symbols.  Even though the Time Line ends at 2002, the Themes are very instructive for understanding what is happening in today’s reality (2017) regarding race relations in the United States.  The Themes mirror how the mind, body, and spirit has been dealt with in the United States over time in regard to the phenomenon of race.

ترجمة متاب العلاجات الوجودية إلى اللغة العربية..حيث تناول تأثير الفلسفة الوجودية على الممارسات والتطبيقات العلاجية..وشرح باختصار التحليل الوجودي (الدازاين)..ثم العلاج بالمعنى..وبعدها المدرسة البريطانية في العلاج النفسي..وكذلك المدرسة الأمريكية الوجودية الإنسانية..ومدخل لاينج الوجودي في علاج الفصام..ثم العلاج الوجودي المحدد بالزمن

Abstract in English (paper in German):

Gestalt psychology, with its concepts of the dynamics of tension systems and the formation of isolated subsystems dating back to Kurt Lewin, offers a dynamic approach to explaining the occurrence of intrusions and flashbacks without reducing such phenomena to the consequence of trauma.

Zusammenfassung:

Die Gestaltpsychologie bietet mit den auf Kurt Lewin zurückgehenden Konzepten der Dynamik von Spannungssystemen und der Herausbildung isolierter Teilsysteme einen dynamischen Erklärungsansatz für das Auftreten von Intrusionen und Flashbacks, ohne solche Phänomene auf Traumafolgen zu reduzieren.

Pioneering creativity researcher Frank Barron developed a complex, systemic, ecological vision of creativity. In this book chapter from Barron's Festschrift, I explore the implications of Barron's vision, and connect it to recent developments in the systems sciences.

Humanistic psychology has a long tradition of developmental thought. Yet, no place has been reserved for a specifically humanistic perspective in developmental psychology textbooks. This article presents a humanistic perspective to serve as a convenient guide for the potential creation of a textbook entry. A highly condensed account of Existential-Humanistic Self- Development Theory (EHSDT) is outlined and compared with the theories that most frequently garner coverage in developmental textbooks. Suggestions for further research on the major themes of EHSDT are also provided. These include the role of the imagination in shaping the trajectories of lifespan development, the intercorporeal and multicultural em- beddedness of the narrative imagination, the self-cultivation process, cooperative culture creation, thriving amid paradox, and the ways in which motivational dynamics operate within diverse social contexts. Carefully planned rollout of such research should help prevent further marginalization of explicitly humanistic developmental theory on the basis that it challenges some of the fundamental assumptions of the established theories and, accordingly, tends to be met with resistance or, at best, indifference.

[AMAZON LINK BELOW TO BOOK ITSELF
-- TOC and book summary in downloadable .pdf] 
According to the poet Elias Canetti, "All the things one has forgotten / scream for help in dreams." To the ancient Egyptians they were prophecies, and in world folklore they have often marked visitations from the dead. For Freud they were expressions of "wish fulfillment," and for Jung, symbolic representations of mythical archetypes. Although there is still much disagreement about the significance and function of dreams, they seem to serve as a barometer of current mind and body states.

In this volume, Deirdre Barrett brings together the study of dreams and the psychology of trauma. She has called on a distinguished group of psychiatrists, psychologists, and social workers--among them Rosalind Cartwright, Robert J. Lifton, and Oliver Sacks--to consider how trauma shapes dreaming and what the dreaming mind might reveal about trauma. The book focuses on catastrophic events, such as combat, political torture, natural disasters, and rape. The lasting effects of childhood trauma, such as sexual abuse or severe burns, on personality formation, the nature of memories of early trauma, and the development of defenses related to amnesia and dissociation are all considered. The book also takes up trauma and adult dreams, including Vietnam veterans and Post-Traumatic Stress Disorder, Holocaust survivors and perpetrators, rape victims, and firestorm survivors. Finally, this volume concludes with a look at the potential "traumas of normal life," such as divorce, bereavement, and life-threatening illness, and the role of dreams in working through normal grief and loss.

Taken together, these diverse perspectives illuminate the universal and the particular effects of traumatic experience. For physicians and clinicians, determining the etiology of nightmares offers valuable diagnostic and therapeutic insights for individual treatment. This book provides a way of juxtaposing the research in the separate fields of trauma and dreams, and learning from their discoveries.

The efforts of psychologists as well as laypersons to identify causes and motives (and thereby explanations) of behavior is examined from an existential-phenomenological perspective. The claim made by modern psychology that its epistemological ground consists of an objectively given realm of "facts" is called into question. Psychological explanation is presented as a system of discourse that has its own psychological "motivation." The traditional concepts of "conditions," "causes," and "motives" are critiqued and alternative notions such as "meaning" and "project" are drawn from the literature of phenomenology as a basis for understanding rather than explaining human behavior. Verbal report data are used to illustrate and substantiate claims made about the illusive nature of explanation.

Humanistic psychology has a complex and often-distorted history. Although the early humanistic psychologists were dissatisfied with directions of behaviorism and psychoanalytic thought, it was not, as often is espoused, merely a reaction against these dominant forces of the time. There was also something to humanistic psychology; it was seeking something and aspired to something more. The individuals who came together to form humanistic psychology, as well as those who were drawn to it, were a very diverse group of thinkers.

In this manuscript, I am arguing for the phenomenological approach. In so doing, it is not my intention to create a straw man out of experimentalism by only offering the binary of experimentalism-orphenomenology, of which I clearly favor the latter. As has been stated, there are a plethora of theories and ap-ABSTRACT This manuscript undertakes a theoretical study using Heideggerian phenomenology to provide a more robust foundation for parapsychology in the hopes of offering a codifying paradigm. I argue that physicalist and experimentalist approaches to parapsychology make a category error in their ontological understanding of world. Consequently, this analysis shows that psi as understood as mechanism is superfluous insofar as a phenomenological understanding is concerned. Moreover, viewed phenomenologically, psi reveals itself ontologically as a function of sorge, which is relational care or concern. Future directions are proffered as it relates to shifting parapsychology to a human science approach and renaming the discipline to exceptional psychology.