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173 pages, Paperback
First published January 1, 1956
It is hard to consider that over 50 years have passed since this compilation of works was printed. Nonetheless, the subject matter is still as significant today as it was then. Further, it seems problematic whether or not the conduit towards a psychology for humanity will ever be actualized. Perhaps that is appropriate as it should always be in the process of becoming.
The purpose of publishing these essays was to invigorate additional study into the topic of existential psychology. Further, the papers were meant to explain the rationale the various authors had for embracing the existential outlook. While the existential milieu is rich and fertile in Europe, it has always appeared to lack the ability to proliferate in the United States. Today鈥檚 vista, in the U.S., seems rife with behavioral-based methods and models. While these behavioral prototypes do provide scientifically rigorous evidence-based treatments, is there not something missing in the formula?
In the first essay, offers a definition for Existentialism as a process centered on the individual鈥檚 existence. The emphasis is on the human being as they emerge in the process of becoming. Moreover, May conceptualizes the aspects of existential psychology as endeavoring to comprehend and experience humanity 鈥渋n terms of the presuppositions that underlie them鈥︹€� (May, 1961b, p. 14). Further, this journey to conceptualize humanities nature is dependent upon understanding this particular person to which the experience happens and who does the experiencing.
Contradistinguishing the existential approach from other methods of psychology May explains that while behavior theories may be valid, they still fail to understand and explain the uniqueness that is peculiarly human. As May rationalizes, 鈥�[t]he more absolutely and completely you formulate the forces or drives, the more you are talking about abstractions and not the existing, living human being鈥� (May, 1961b, p. 18). Consequently, the term existential is about an attitude towards approaching the individual as this person and not necessarily about techniques and models.
Similar to May, offers another definition of existentialism; viz., stressing the individual鈥檚 experience and conceptualization of what it means to be this particular Being. From this perspective, Maslow argues that existentialism is an expression of one鈥檚 experiences 鈥渙utside themselves鈥� (Maslow, 1961, p. 53). Consequently, this outside experience leads the individual to an understanding that values are intrinsic and do not exist outside of the individual.
Additionally, Maslow clarifies that existentialism deals with the imbroglio between what an individual wants to be, what they could be, and what they are. Hence, 鈥淸a] person is both actuality and potentiality鈥� (Maslow, 1961, p. 54). According to Maslow, in order to understand the individual, requires experience in their Weltanschauung and seeing their subjective world from their perspective. Maslow concludes that the existentialist approach, and attitude, forces the field of Psychology to deconstruct the object and subject divide and instead understand that 鈥渨hat we call 鈥榥ormal鈥� in psychology is really psychopathology of the average鈥︹€� (Maslow, 1961, p. 60).
brings an interesting direction towards the understanding of existentialist thought with his exposition on the relevance of attitudes towards death in psychology. Through a series of propositions that highlight the relevance of attitudes towards death, Feifel鈥檚 tentative thesis is that a person鈥檚 comportment towards their own death is highly interpretative depending on a multitude of internal and external facts. Hence, the specific meaning that death holds for the individual is correlated with the cultural context and their personal development. Feifel strongly concludes that,
A man鈥檚 birth is an uncontrollable event in his life, but the manner of his departure from life bears a definite relation to his philosophy of life and death. We are mistaken in considering death a purely biological event (Feifel, 1961, p. 73).
It is here when May puts all the previous writings into context, as a basis for psychotherapy, by suggesting that the counselor look at the person, as they are now, in this particular situation, and ask: 鈥淲hat are the essential characteristics which constitute this self as a self鈥� (May, 1961c, p. 76). May then suggest the answer is 鈥渢hat the human being cannot be understood as a self if participation is omitted鈥� (May, 1961c, p. 78). This leads directly to the principle that 鈥�the subjective side of centeredness is awareness.鈥� (May, 1961c, p. 78).
Concurrent with the sentiments of May, Maslow, and Feifel, 鈥� contribution focuses on the two divergent trends of psychology; the 鈥淥bjective,鈥� and the 鈥淓xistential鈥�. (Rogers, 1961, pp. 85-93). From experience, and utilizing examples, Rogers provides a rational argument for the use of empirical methods to support May鈥檚 (1961b) principles of existential psychology. Roger鈥檚 conclusion is that empirical methods of research can be utilized to study the efficacy of the existential approach in psychology. Further, Roger鈥檚 indicates that
[I]t has been clear that in my judgment the warm, subjective, human encounter of two persons is more effective in facilitating change than is the most precise set of techniques growing out of learning theory or operant conditioning (Rogers, 1961, p. 93).
Allport鈥檚 contribution focuses on an exposition of the crucial factors that the previous writer鈥檚 discussed. Specifically, Allport summarizes the points made by Maslow in expressing how existentialism provides a depth to the definition of what it means to be human. Further, Allport suggests that the existential outlook might shine a light on the path towards a true psychology of mankind. From Allport鈥檚 perspective, existentialism uncovers the facts inherent to all humanity; viz., all human beings are born of a father and a mother; they pursue goals requiring the establishment of an individual identity; these goals require responsibility. Additionally, along this path of life, we all experience anxiety, pleasure, longing, and pain. The culmination of humanity is in the fact that we all die.
The suggestion here, from Allport, is that this series of events is universal; yet, psychology has failed to acknowledge these facts. The existential outlook provides the invitation to illuminate the peculiarly human condition. The culmination of Allport鈥檚 position is in the exposition of May鈥檚 suggestion that a true existential outlook proclaims, 鈥渋f we understand the what in its full reality and richness, the why will be included鈥� (Allport, 1961, p. 97).
In conclusion, this is definitely a good reference point for the inception of the existential outlook in counseling and psychotherapy. It builds on the previous existential traditions, incorporates phenomenological concepts, and points towards the yet to be realized future impact that could be provided to those seeking counseling.