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Fifteen years ago, Pfaffenberger (2006) applied five implicit paradigmatic assumptions identified by Slife of the dominant positivistic medical model paradigm—hedonism, universalism, atomism, materialism, and objectivism—to psychotherapy outcome research and its practice implications. Her applied theoretical essay revealed critical issues involving hidden power and privilege dynamics therein. Furthermore, Levitt et al.'s (2005) research examined nine then-common outcome instruments to determine the extent to which their item content reflected humanistic psychology principles in nine domains derived from the authors' systematic review and thematic analysis of the humanistic literature. Their content analysis revealed that the majority of those domains were inadequately represented. In this article, using thematic discourse analysis (aka latent thematic analysis), I first identify how the philosophical and political assumptions summarized by Pfaffenberger are apparent in three outcome instruments that are commonly used in U.S. community mental health settings today: the Adult Needs and Strengths Assessment, the Ohio Mental Health Consumer Outcomes System, and the DSM-5 assessment measures. As part of my analysis, I contrast paradigmatic assumptions of the medical model with those of humanistic/existential psychology as a basis for contextualizing and understanding the implications of measurement-based care as articulated through the two discourses. Then, second, based on a summative content analysis of the three instruments, I report on the progress that both has been and remains to be made in their item content since Levitt et al. noted the general dearth of humanistic principles in mental health outcome measurement. Suggestions for future research and instrument development are discussed. [ABSTRACT FROM AUTHOR]

This article presents the process and findings of a cooperative inquiry exploring the experience of the authentic self —a prominent theoretical construct in humanistic psychology and diverse spiritual traditions. Despite theoretical prominence and emergent psychological research interest, there has been little qualitative research into the authentic self as it is experientially encountered and lived. The present study addresses this gap in the literature using an experiential and participatory research approach. Seven co-inquirers joined in nine cycles of action and reflection over the course of 6 months to inquire, "What is my (the) experience of my (the) authentic self?" In collaboration with the co-inquirers, the initiating coresearcher generated six themes using thematic analysis in response to this primary research question: (a) presence and flow, (b) somatic awareness and vitality, (c) expression of truth, (d) multidimensionality and integration, (e) values and impulses, and (f) dynamism and relationality. In addition, the transformative and practical outcomes of the inquiry are discussed. Finally, several implications of these outcomes and suggestions for future research are outlined. [ABSTRACT FROM AUTHOR]

Humanistic psychology has long been interested in authenticity. Carl Rogers proposed that authenticity leads to more fully functioning behavior. However, it is only in recent years that there has been empirical research into the correlates of authenticity. The aim was to test for association between authenticity and two individual difference factors of much contemporary interest—mindfulness and emotional intelligence. Participants were 197 adults recruited either through convenience sampling or an online survey. All completed the Authenticity Scale, the Schutte Emotional Intelligence Scale, the Kentucky Inventory of Mindfulness Skills, and the Balanced Inventory of Desirable Responding. Higher scores on authenticity were associated with higher scores on self-deceptive enhancement, mindfulness, and emotional intelligence. Regression analyses showed that authenticity, specifically the self-alienation subscale, was able to predict mindfulness, and the authentic living subscale was able to predict emotional intelligence, taking into account social desirability and self-deceptive effects. Further research is now needed into the association between authenticity and self-deception and the causal relationships of these variables with emotional intelligence, mindfulness, and other characteristics of the fully functioning person. [ABSTRACT FROM AUTHOR]

"Life-Enhancing Anxiety: Key to a Sane World" by Kirk J. Schneider challenges the idea that anxiety should be cured and instead argues that it can provide valuable insights. Schneider explores the multifaceted nature of anxiety and its connection to sociopolitical, relational, and historical contexts. He emphasizes the importance of addressing anxiety to avoid negative consequences like violence and polarization, and proposes changes to the economy, education, and work to support this perspective. A reviewer highlights Schneider's emphasis on depth experiential therapies and the need for relationships and social structures that allow individuals to grapple with anxiety and find collective meaning. They also note Schneider's incorporation of psychological theories and critiques of power, although expressing concern about the examination of power mechanisms. Overall, the book is seen as a genuine exploration of these dilemmas and a call for rethinking psychology and society. [Extracted from the article]

Spirituality is a basic human drive with diverse forms of expression that make for unique thinking and as such, it is the ultimate end of human development. Constituents of spirituality may best be delineated by the humanistic perspective as it readily meets the demands of the not-so-religious today. The proposed Humanistic Spirituality Inventory is based on the humanistic spirituality model, which captures spirituality's content domain. The inventory contains three scales corresponding to the three model components: (1) Self-actualization, which implies a mature perception of reality, spontaneity, creativity, peak experiences, personal growth, detachment, Gemeinschafsgefühl, and profound interpersonal relations; (2) Transcendence, which implies belief in the supernatural reality, self-transcendence, and a holistic approach to Being; and (3) Ultimate Meaning in Life, which entails the awareness of faith-inspired directedness and ontological significance of life. The current study (N = 331) explores the development and psychometric properties of the instrument, that is, its content and construct validity as well as internal consistency and test–retest reliability. The results of the study support the good psychometric properties of the Humanistic Spirituality Inventory and suggest that it can be used as a proper measure in the assessment of this phenomenon. [ABSTRACT FROM AUTHOR]

The article "A New Quarter Century of Humanistic Scholarship" from the Journal of Humanistic Psychology reflects on the current global challenges such as wars, climate change, and technological advancements. The piece pays tribute to influential figures in the field of humanistic psychology who have passed away and emphasizes the importance of humanistic approaches in healing societal divisions. The journal outlines upcoming special features and issues on various topics, showcasing a commitment to advancing humanistic scholarship. [Extracted from the article]

This article discusses the current state of psychedelic research and its implications. It highlights the growth of clinical research on psychedelic compounds for various psychiatric and medical conditions, as well as the training of therapists to facilitate psychedelic sessions. The article also mentions efforts to legalize or decriminalize psychedelics and the increase in commercial and financial interests in the field. It emphasizes the need for larger studies, ethical standards, and public education to navigate the complex landscape of psychedelic research. The article also reflects on the historical contributions of pioneers in the field and their relevance today. Overall, it presents a balanced perspective on the potential therapeutic breakthroughs and the importance of responsible approaches to psychedelic research. [Extracted from the article]

Enhanced well-being for students, staff, and faculty has become a focal point on many campuses across North America. Well-being promotion tends to focus on the "wellness" half of well-being, practices related to individual health, stress-management, enhanced coping, and environmental conditions. These efforts, while significant, address the symptoms, not the root causes of what has led to the degree of experienced un-wellness or ill-being. What has not yet been adequately articulated in well-being theory, as applied to the higher education setting, is a focus on the "being" half of the well-being phrase, how higher education is connected to a student's subjectivity and the meanings they give to the objective world. This article proposes a conception of well-being in higher education that stems from existential philosophy and humanistic psychology, as well as key concepts from Aristotle's Nichomachean Ethics. Higher education is seen as a place where students' self-discovery informs their approach to knowledge and learning, as well as their development of an ethical sense of justice and the rights of others in the educational community. Well-being is in this way rendered more fully. [ABSTRACT FROM AUTHOR]

This article assesses the accuracy of and limitations of Maslow's and Rogers' understanding and application of Daoist thought. First, Maslow's articulation of Daoist objectivity in his writings on humanistic science and psychotherapy is analyzed, along with the relationship between Rogers' three principles of psychotherapy and Daoist philosophy. To further explore the relationship between humanistic psychology and Daoism, the author briefly introduces his proposed TongXin triad,1 a theory that advances Maslow's understanding of Daoism and also incorporates Rogers' three principles of psychotherapy. [ABSTRACT FROM AUTHOR]

This special feature centers around Journal of Humanistic Psychology co-founder Abraham Maslow's 1969 article, "Toward a Humanistic Biology." My aims for this special feature are to showcase perspectives on and responses to Maslow's article from the vantage point of the early 2020s by multiple generations and iterations of humanistic psychologists. This serves not only to challenge misconceptions of Maslow—and humanistic psychology in general—as a mere historical relic but also to continue updating and contextualizing our foundational canon to make it relevant to new and future generations while also preserving, and without losing sight of, its core and the wisdom of our elders. In this introduction, following a review of advancements in psychology since Maslow's day (including some called for in his 1969 article), I summarize key points and themes from the article and discuss their relevance in today's society. Then, I identify the limitations in and conundrums posed by some of Maslow's statements. Finally, I provide a narrative of the 12 articles that follow in this special feature. [ABSTRACT FROM AUTHOR]

A student's memories of Dr. Thomas Greening, a giant in a nascent field of Existential Humanistic Psychology; lessons learned through leadership and demonstrated through example. [ABSTRACT FROM AUTHOR]

In honor of Tom Greening, who recently passed from this world, this reflection explores Greening's poetry and activism for peace in light of his theory of existential psychology. Greening faithfully served as an Editor of Journal of Humanistic Psychology for many years, but perhaps his most public face was the poems he often shared on the Society for Humanistic Psychology's email listserv, many of which were also published. His often humorous, irreverent, and ironic poetry is interpreted as a means by which Greening navigated the existential dilemmas that he held to be intrinsic to human existence. Greening's use of poetry to escape the either/or dichotomies of literal prose and the logic of the excluded middle allowed him, also, to embrace nonviolence as an authentic confrontation with the paradoxes of human existence, including strength in weakness, affirmation of life in the face of death, finding meaning in response to life's absurdities, discovering freedom within life's determinisms, and seeking hope for community despite one's existential aloneness. [ABSTRACT FROM AUTHOR]

The following is my reaction to Abraham Maslow's article, "Toward a Humanistic Biology." This reflection follows my initial excitement about the opportunity to learn more about Maslow, who is a central figure in humanistic psychology. The article then illustrates the dissonance and disillusion I experienced after reading a passage discrepant with Maslow's wisdom and values while using a social justice lens to reconcile my concerns. The commentary concludes with a community-oriented solution as a call to update and transcend the limitations of Maslow's contributions to reflect modern humanistic values and practices. [ABSTRACT FROM AUTHOR]

In this article, the author responds to Abraham Maslow's 1969 article, "Toward a Humanistic Biology," from their perspective as a millennial-humanistic practitioner and scholar. The article calls attention to Maslow's perception of the I-Thou relationship and discusses its connection to his perceptions of technology. Maslow's views on the "superior" human or self-actualizing person are examined from a critical millennial-humanistic lens, and its implications on culture are addressed. The author provides suggestions on how the field of humanistic psychology can advance from the topics explored. [ABSTRACT FROM AUTHOR]

Tom Greening was an existential-humanistic psychologist who practiced for more than 50-years in the same psychotherapy office where he began working with James F. T. Bugental. He served for 34 years as the editor of the Journal of Humanistic Psychology. Tom was also a prolific poet with 10 books of poetry, including his final book, Into the Void: An Existential Therapy Faces Death Through Poetry. In this brief article, I reflect on my personal experiences with my friend and colleague, Tom Greening, and highlight some of his most important contributions. [ABSTRACT FROM AUTHOR]

In this article, the author examines the thoughts of Abraham Maslow and Carl Rogers on teaching and higher education themes, particularly the humanistic psychology approach to education. It reviews Maslow's expert introduction of materials on psychology, literature, ethics, and philosophy in class, which demonstrates an interdisciplinary approach to teaching students. Maslow developed ideal core goals for college, emphasizing student creativity and experiences in the educational process, whereas Rogers tended to take a humanistic psychology approach to teaching. His philosophy emphasizes student-centered learning and client-centered therapy. Rogers considered the teacher a facilitator of learning, who builds relationships with students based on empathy, trust, and prioritizing of student needs, whereas Maslow adopted a hybrid position on education. His undergraduate teaching views included a student-directed curriculum and degrees of empathic involvement; yet he maintained a disciplinarian expert's authority. His approach is also compared with that of graduate education. By contrast, Rogers's view on education was homogeneous, making no distinctions as to what a student is supposed to learn at each level. This article compares the educational perspectives of two "giants" of humanistic psychology. [ABSTRACT FROM AUTHOR]

The article discusses the influential role of Tom Greening in the field of humanistic psychology. Greening was the editor of the Journal of Humanistic Psychology and played a crucial role in its success. He was known for his directness and sardonic humor, but also for his dedication to the humanistic mission. The article also highlights Greening's personal relationships with other prominent figures in the field, such as James Bugental and Rollo May. Overall, Greening is remembered as a sagacious and youthful character who made a lasting impact on the field of humanistic psychology. [Extracted from the article]

Reading Maslow is alive, like experiencing a dialogue with a text. This article explores this writer's response to Maslow's narrative style, as well as to his powerful content. Using a personal narrative style that situates the reader in a Jewish context during the most powerful time of the year, the writer responds to Maslow as a Jewish prophet who prophecizes some of the dead-ends of the mechanistic science that he critiques in "Toward a Humanistic Biology." His prophecies are startlingly lucid and applicable for what we are seeing in the world today. [ABSTRACT FROM AUTHOR]

In this brief article, I consider two concepts that Maslow advances in Toward a Humanistic Biology that relate to the role of scientific observation in psychological research and were forward-thinking at his writing. These are the importance of the humanistic concept of experiencing as a way of developing understanding, and the recognition of the impact of the perceptive capacities of observers. I consider these concepts in light of advances in critical and qualitative psychology, integrating concepts such as epistemic privilege and the use of experiencing as a method toward critical science—offering a contemporary foundation for a meta-psychological methodology. [ABSTRACT FROM AUTHOR]

This article describes Maslow's vision of a Good Society and how engrained a humanistically oriented psychological science aimed at creating a Good Society has become in the contemporary practice of humanistic psychologists and psychologists more broadly. Although Maslow's vision of a humanistically influenced psychology aimed at creating a Good Society has led to progress, it is not without fault. One major limitation of Maslow's argument for a humanistically oriented psychological science aimed at creating a Good Society is Maslow's pathologizing views regarding sexually diverse individuals and his contention that their sexual orientation or behaviors make those individuals unhealthy. This limitation is discussed, and current humanistic psychologists are encouraged to draw from Maslow's vision for a Good Society to make further progress in the field of psychology while recognizing that, as humanistic psychologists, we must neither exclude any group of individuals from a part of a Good Society nor deem those individuals unfit for self-actualization. [ABSTRACT FROM AUTHOR]

This article explores the relevance of the life and works of Kiyoshi Miki (1897–1945), a Japanese philosopher, to Maslovian humanistic psychology. Although Miki and Maslow differ in many respects, they shared a few common points that are important to examine. In his early articles, Miki equated philosophy with confessions of the soul and argued that individuality was impossible within the traditional framework of logic. His first main work on Pascal's anthropology was an attempt to assimilate and synthesize the German existential/hermeneutic and the French moralist traditions he had learned in Europe in the early 1920s. Despite pioneering works by Wilhelm Reich and Erich Fromm, humanistic psychology has not exhausted the potentialities of Marxism. Maslow and other intellectuals sympathetic to this materialist philosophy were mutually disappointed. However, Maslow's enlightened or eupsychian management may be an important step toward social revolution, compensating for a missing psychological viewpoint in traditional Marxism. Miki's hermeneutic approach to this ideology offers two important points relevant to humanistic psychology: his concept of basic experience—later called Pathos—as the basis of any ideology, and the distinction between dialectic and organicism. His last years, during the War and fascism, raise important questions regarding what talented, self-actualizing intellectuals can do without freedom of speech and expression under a totalitarian and authoritarian regime. Finally, this article addresses how well Miki's concept of utopia—on which he wrote an essay in the context of a dark age—corresponds to Maslow's idea of eupsychia. [ABSTRACT FROM AUTHOR]

This article presents the living statues method as a prime medium in expressive art therapy and particularly in drama therapy. It describes the method, its specific characteristics and their meaning, and shows how a public performance can be a space for a creative, art-based, therapeutic process. Two vignettes from practice illustrate how the living statues method can be applied to work with teenagers with behavioral problems and the elderly. It also highlights the relationships between this nonverbal, creative, "body–mind–spirit" performance-oriented method and humanistic psychology. [ABSTRACT FROM AUTHOR]

The article is a tribute to Tom Greening, a prominent figure in humanistic psychology. The author, Ruth Richards, reflects on Greening's contributions as an editor, clinician, teacher, and human being. Greening was known for his sense of humor, his commitment to personal growth and social change, and his dedication to exploring the potential of humanistic psychology. He was also involved in promoting global understanding and highlighting important voices and issues through his work as the editor of the Journal of Humanistic Psychology. The author expresses gratitude for Greening's impact and mourns his loss. [Extracted from the article]

The article, titled "The Mourning of the New Year," discusses the losses experienced in 2023, including the deaths of prominent figures in the field of humanistic psychology and the ongoing suffering in the Middle East due to war, famine, and the pandemic. The author emphasizes the importance of remembering and advocating for the value of every human being. The article also highlights tributes to Tom Greening, the former editor of the Journal of Humanistic Psychology, and features articles on remembering people and animals, as well as a special feature on Abraham Maslow's work. The article concludes with a tribute to Donna Rockwell and Miraj Desai, who both made significant contributions to the field. The author expresses a sense of mourning and grief but encourages readers to exit the year with peace, kindness, and human dignity. [Extracted from the article]

The text introduces the Tom Greening Tributes, honoring the late Tom Greening, who served as the Editor of the Journal of Humanistic Psychology (JHP) from 1971 to 2005. Greening's dedication and love for humanistic scholarship greatly influenced the journal. The JHP, founded in 1961 by Abraham Maslow and Anthony Sutich, continues to reflect Greening's vision, encompassing topics such as authenticity, personal growth, creativity, and love. The text includes a poem by Greening and invites readers to explore the tributes written by humanistic psychologists who knew him well. [Extracted from the article]

A "conversation with God" inspired the author to delve deeper into what's beyond the veil of ordinary experience. While researching this type of extreme or altered state experience, she was fortunate to locate and interview those who had had similar experiences of a divine encounter. Prior to their intense spiritual experience, they had been in some sort of existential crisis or under emotional duress. She called this research project the Mandala Project because it symbolized a transformative journey back to self. How do you navigate through the chaos of an ecstatic, spiritual, or altered state and then be able to reintegrate back into your life—in a nutshell, as Jack Kornfield asks, "How do you get back to doing the laundry?" [ABSTRACT FROM AUTHOR]

Should clinicians follow prevailing biomedical warnings against attending to the content of psychotic speech? This account of bipolar manic psychosis describes the beliefs of a young woman that included the meaning of life, demonic attacks, and becoming president. A diagnosis of delusions of grandeur prompted a dehumanizing hospitalization and a debilitating course of medication; as well as enduring inpatient ward violence dismissed as further evidence of psychotic symptoms. Only by instead understanding the meaning within these beliefs was their transformative potential realized. She was able to forgo medication and other treatments and embark on a professional in mental health, offering a new response to clients wherein being listened to, discovery, and self-actualization are at the center of care. Psychotic crisis is best understood as an attempt to make sense of traumatic and overwhelming life circumstances in a context of isolation and mistrust. Instead of disease management, relationship building across different perceived realities offers the opportunity to regain social connection and control over one's life. [ABSTRACT FROM AUTHOR]

Humanism has long celebrated the human, including those qualities that make us uniquely human, as well as the vastness of human potential. Humanistic psychology has further sought to understand what it means to be human and what conditions facilitate human flourishing and the unfolding of potential. Transhumanism, a movement advocating technologically aided human enhancements, represents a new and rapidly growing manifestation of humanistic ideals. Transhumanism identifies physical human limitations as limitations on potential and seeks to remove all such limits, understanding and often celebrating the fact that such changes could make us no longer recognizably human. Transhuman aims include technologically aided radical human enhancements in longevity, health, intelligence, emotion, morality, and more. While the implications of transhumanism are being widely debated within fields such as philosophy and religion, contributions from psychology are scarce. With its wealth of wisdom into the heart of issues around what it means to be human, humanistic psychology is particularly well-suited to exploring transhuman issues. In addition to making a case for the involvement of humanistic psychology in transhumanism, the current work explores several specific areas in which humanistic psychology may be fruitfully applied, such as issues of potential and agency. [ABSTRACT FROM AUTHOR]

As detailed below, we will enact our commitment by enhancing author representation, content diversity and inclusion, submission and review processes, and diversity and collaboration within JHP leadership. We are also honored to work with both a Cultural Equity Editor and a Senior Cultural Equity Editor who provide recommendations and suggestions for actualizing our aspirational commitments to DEI at the Journal. I This statement was written in collaboration with i : Theopia Jackson, PhD, JHP Senior Cultural Equity Editor Sonasha Braxton, PhD, JHP Cultural Equity Editor Tabitha Moore, Doctoral Candidate, JHP Cultural Equity Editor Footnotes 1 The SAGE Publications DEI pledge can be found in https://us.sagepub.com/en-us/nam/sage-journals-diversity-equity-and-inclusion-pledge. [Extracted from the article]

Mental disorder and therapeutic encounters are central aspects of three films that were groundbreaking in addressing collective trauma in the aftermath of slavery, colonialism, or genocide: Peele's GET OUT (USA), Ruhorahoza's GREY MATTER (Rwanda) and Mhando and Mulvihill's MAANGAMIZI—THE ANCIENT ONE (Tanzania/USA). Recurring to theories of collective memory and trauma, the article assumes that asymmetric historical violence causes a crisis of reason among the victims, and that the affective dream-like technique of film has the potential to make unutterable mental conditions explicit and relatable without trivializing their complexities. Oppression is usually perpetuated by an alliance of domination with forgetting, silencing, and a sense of guilt, inflicted on the victims who are thereupon labeled as overly sensitive, moronic, or insane. The films depict mental conditions caused by collective trauma which are expressed by haunting memories, ancestral visions, or victims being possessed by their oppressors. A central element is the depiction of problematic therapeutic encounters which may be abusive, manipulative or turn the patient–therapist relation upside down. By challenging notions of therapy and critically addressing its potential embeddedness in power relations, it is argued, the films themselves serve as a form of postcolonial therapy and empowerment. [ABSTRACT FROM AUTHOR]

Mindfulness meditation has received enormous empirical support over the past 20 years and has been integrated into the theory and practice of several clinical approaches. Although mindfulness is now an essential feature in the third wave of cognitive/behavioral therapies, there still has been very little written about the integration of, and the implicit commonalities between, mindfulness meditation and the humanistic/experiential approaches to psychotherapy. In this article, the author provides a brief description of the emotional concerns that fueled his initial encounter with a well-known psychologist and one of the first teachers of mindfulness meditation in North America and Europe. The author describes this encounter, suggests that this meeting was transformative because it combined mindfulness practice with the Rogerian elements, or core conditions, of successful client-centered psychotherapy, and argues that by itself, mindfulness embodies its own form of the same core conditions. Last, the author argues that mindfulness meditation and client centered psychotherapy are consilient approaches to mental health that promote the movement toward self-actualization. [ABSTRACT FROM AUTHOR]

It took a "humanistic revolution" to deepen and broaden the scope of psychology to include humanistic psychology (and existential psychology in Europe). The search for meaning is an example of how humanistic psychology deepens psychological science. Keywords: humanistic psychology; Skinnerian operant; unrealized potentials EN humanistic psychology Skinnerian operant unrealized potentials 179 186 8 01/25/22 20220301 NES 220301 For half a century, mainstream psychology had been proposing that human experiences, such as ecstasy and anguish, are effects of neurophysiological processes. Humanistic psychology has broadened psychology by studying areas neglected by the mainstream. [Extracted from the article]

This article explores the nature of psychedelically induced anomalous experiences for what they reveal regarding the nature of "expanded consciousness" and its implications for humanistic and transpersonal psychology, parapsychology, and the psychology and underlying neuroscience of such experiences. Taking a multidisciplinary approach, this essay reviews the nature of 10 transpersonal or parapsychological experiences that commonly occur spontaneously and in relation to the use of psychedelic substances, namely synesthesia, extradimensional percepts, out-of-body experiences, near-death experiences, entity encounters, alien abduction, sleep paralysis, interspecies communication, possession, and psi (telepathy, precognition, and clairvoyance and psychokinesis). [ABSTRACT FROM AUTHOR]

More specifically, 2022 special issues included a special issue on anomalous lifeworlds (Guest Editor: Karel James Bouse), a special issue on alternate cultural paradigms in psychology (Guest Editors: Andrés J. Consoli and Linda James Myers), and a special issue on cultural therapeutics in film (Guest Editors: Eric Greene and Nisha Gupta). Also be on the lookout for two new features curated by JHP Associate Editor Edward Hoffman. Tentatively slated for publication in 2023 are special issues on extreme states (Part II; Guest Editor: Michael Cornwall), Equitable Pandemic Response and Recovery (Guest Editor: Zeno Franco), and Maslow's concept of eupsychia (Guest Editor: Edward Hoffman). [Extracted from the article]

Although common factors have been widely discussed in the clinical literature, the two questions addressed in this article remain relevant: (a) What are the common factors? (b) What do they mean for humanistic psychology? The first question is important because there is no "definitive list" of common factors, and lists presented in the literature often differ dramatically. In response to this question, the article suggests that an evidence-based list of nine common factors by Wampold provides a useful and credible list. The second question is also important, particularly to humanistic psychologists. Among other answers, the article shows that research findings on common factors provide scientific support for humanistic psychology's emphasis on the importance of the human and relational factors in psychotherapy. [ABSTRACT FROM AUTHOR]

Human science psychologies have recognized that a significant dimension of the distress that clients bring to psychotherapy arises from living in a disordered world. Drawing on insights from philosophical hermeneutics (Cushman), phenomenology (van den Berg), and archetypal psychology (Hillman), this essay considers the virtuous (Illich and Schwartz) practice of psychotherapy in a world increasingly inhospitable to human dwelling. [ABSTRACT FROM AUTHOR]

This special issue engages in exploring challenges faced by those involved in research, teaching, and practice within psychology, particularly humanistic psychology, with a commitment to social justice and transformation. It invited work by positing the critical urgency for incorporating decolonized transdisciplinary and transnational perspectives, analysis, and activism to alleviate human suffering and address the historical and ongoing realities of structural inequalities and injustice. [ABSTRACT FROM AUTHOR]

An entrenched assumption in the mental health field is that if left "untreated" the aftermath of sexual assault will inevitably lead to some diagnosable form of emotional distress. This assumption has focused the search for pathology on individual survivors rather than systems and led to societal pressure for medical or psychotherapeutic treatment following unwanted sexual experiences in the United States and globally. Humanistic psychology is grounded in an existential phenomenological approach that privileges agency and a sociopolitical context of lived experience. As such, it has great overlap with the social justice mission of liberation psychology and is well equipped to respond to sexual assault survivors and the oppressive and patriarchal systems that perpetuate gender-based violence. This article explores the rising use of neoliberal medicalized frameworks to respond to sexual assault in therapy, analyzing both positive and negative aspects of medicalization. Implications for responses to the global prevalence of sexual violence are discussed. Suggestions for alternative epistemic and therapeutic approaches that can be used by humanistic psychologists and that aim to enhance an appreciation for the context of survivor's experiences are provided. [ABSTRACT FROM AUTHOR]

C. G. Jung's openness to the transcendent nature of the psyche has appealed to those seeking an alternative to the more ego-centered approach promoted by traditional Freudian psychoanalysis. Yet despite the significant philosophical implications of Jung's ideas, he always emphasized their pragmatic and clinical nature: helping grapple with neuroses/psychoses and sundry symptoms borne of mental conflict. While abstract concepts from analytical psychology provide a useful schema to make sense of suffering, such theoretical conceptualizations can, when dogmatically misapplied in the consulting room, permit both analyst and patient to by-pass the concrete existential reality of the analytic relationship. The ability and willingness to be fully present to the angst of both patient and "self-as-therapist" is perhaps the most essential aspect of existential psychotherapy. In this article, the authors propose a concordance between existentialist and Jungian approaches that positions the work of analysis as a creative engagement with patients' subjective experiences without avoiding or diminishing the here-and-now experience of the therapeutic encounter, arguing that such cross-fertilization could offer an integrative form of treatment more faithful to the unique existence of each individual and analytic pair than either approach on its own. [ABSTRACT FROM AUTHOR]

Carl Jung's process of individuation (self-realization) can be usefully recast in "mythical–dramatistic" terms in which human development is seen as an exciting story of a trapped and disintegrated "cosmic person" who struggles to reassemble him or herself in us over time. This article describes the four stages of self-realization from the point of view of the unfolding of this primal person. The article then considers six central benefits of the mythical–dramatistic perspective for humanistic psychology: (a) a shift toward the use of personalistic versus abstract terms in human development; (b) a focus on inner dialogue in promoting growth; (c) an appreciation of the role of story as an ideal vehicle to express the embodiment of the eternal person over time; (d) an appreciation of the role of voice, vocation, and mission as key terms in psychological development; (e) a distinction between ego versus self-based psychological problems; and (f) a focus on the humanities in the training of clinical, counseling, and developmental psychologists. [ABSTRACT FROM AUTHOR]

Humanistic psychology has pioneered in investigating travel as a contributor to personality growth. In this study, 182 native Chinese undergraduates responded to a survey inquiring if they had ever experienced "wonderful happiness" while engaged in tourism, and if so, to indicate the purpose of their travel, how recently and where their peak-experience occurred, whether they were alone or with others at the time, its intensity and subsequent impact on their view of life. Participants were also asked to describe the "trigger" of their peak-experience; these were coded into nine categories. A total of 86.8% (N=158) responded affirmatively, most of whom were touring within China. Peaks involving nature were reported significantly most frequently. A cluster involving interpersonal joy, serenity, and personal growth were reported second-most frequently, with relatively small frequencies relating to culture/aesthetics, culinary delight, and particularly materialism, skill mastery, and external achievement. More than 75% of participants rated their peak as "moderately" or "very" intense and 53.5% reported that it impacted their subsequent view of life. No significant gender differences emerged. The implications of these findings for understanding growth aspects of tourism among Chinese young adults are discussed, and future avenues of research are highlighted. [ABSTRACT FROM AUTHOR]

This conceptual essay places the Buddhist notion of sunyata, or emptiness, at the heart of the enterprise of teaching mindfulness with military veterans. It is a term that brings before us the necessity of having an open and "unknowing" mind, one that frees both students or clients and instructor from becoming mired in routinized, autopilot modes of psychotherapy delivery. While attention to the teaching of mindfulness has centered on the training of instructors and their employment of manualized treatment modalities, this essay shifts the emphasis to what humanistic psychologists and educationalists have termed variously fusion-knowledge (Maslow) and the live classroom (G. I. Brown). Humanistic psychological insights are brought in dialogue with the fields of knowledge management and organizational learning and, most important, transformative learning theory. The author's group-based delivery of mindfulness in the Veterans Health Administration setting provides an example of a curriculum that is collaboratively generated and based in the ongoing creation of a common vocabulary for living and thinking mindfully. An expansive, improvisational approach to teaching mindfulness is posited as beneficial for the creation of new forms of awareness that shape our psychological and intellectual relations to the lived world. [ABSTRACT FROM AUTHOR]

This article, titled "There's a Grief Loose in This House: A Tribute to Tom Greening," explores the experience of grief from an existential perspective. The author, L. Xochitl Vallejos, describes the grief as sneaky and unpredictable, manifesting in various ways. Despite the grief's presence, the author emphasizes that they are not sad and that it is a necessary part of their existential journey. L. Xochitl Vallejos is a licensed professional counselor and author known for her work in humanistic, existential, and transpersonal psychology. [Extracted from the article]

This article, titled "Tom and His Passion," is a tribute to Tom Greening, a well-respected member of the Humanistic Psychology community. The author recounts their personal experiences with Tom, including meeting him in the late 1980s during a time of increased international communication. They highlight Tom's passion for a project involving the life of Lev Zasetsky, a Soviet military officer, and his admiration for Tom's poetry. The author concludes by expressing their gratitude for Tom's presence and wishing for his spirit to continue to inspire others. [Extracted from the article]

The COVID-19 pandemic has led to unique mental health challenges for Chinese immigrants due to their cultural, social, and political ties with China, which responded to COVID-19 with controversial measures amid tensions with the Western world. These challenges manifest in three conditions at a time of crisis: racism that associates overseas Chinese with the coronavirus, Chinese immigrants' "double unbelonging" with regard to both host societies and China, and social disapproval of political criticism among overseas Chinese. This article examines these three conditions by drawing on ethnography conducted in Canada as well as international online media. It uses theories in humanistic psychology, existential psychology, and hermeneutics to explain how, for Chinese immigrants, international political tensions are implicated in a range of mental health–related phenomena including identity, belonging, self-consciousness, shame, depression, and agency. Meanwhile, it offers theoretical discussions of how to make humanistic psychology more capable of addressing social and political issues. [ABSTRACT FROM AUTHOR]

This article discusses the relationship of humanistic psychology to what the author perceives as the dangerous leadership and rhetoric of United States President Donald Trump, in particular in regard to the severe crisis of the coronavirus pandemic. President Trump's divisive political and racist rhetoric is described with an emphasis on it quite possibly being linked to a rise in xenophobic violence against Asian Americans, which is related to Asian Americans being unfairly blamed for the spread of the coronavirus. Core values of humanistic psychology consisting of genuine and empathic human relationships, personal growth and transformation, and creativity are offered as antidotes to the severe world of lockdowns, social distancing, and remote interactions becoming the norm that we are currently witnessing in the existential crisis of the coronavirus pandemic. The author utilizes his own experience in the Resisting Trump progressive politics movement as an additional antidote and focuses on the extreme urgency of doing so in our current coronavirus pandemic existential crisis. Finally, the author conveys the importance of working through humanistic psychology cofounder Abraham Maslow's lower and higher levels simultaneously in Maslow's hierarchy of needs theory, to survive the coronavirus pandemic. [ABSTRACT FROM AUTHOR]