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This article develops the notion of “sense of scale” to theorize the emotional, tactile, and affective (re)production of scalarity during the coronavirus pandemic. The pandemic’s geographic upheavals – from personal proxemics to international travel bans – call for a return to scale that attends to its experiential qualities. Scale is continually conjured, apprehended, and (re)configured through proximal feelings and sensory encounters. After charting some conceptual foundations, subsequent sections discuss the relational transformation of the domestic, global, and urban scales under COVID-19. “Sense of scale” enables (post)humanistic theorizations of scale to take shape and also highlights the importance of scale for understanding everyday life.

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.

This article presents a textual analysis of the inaugural issue of the Journal of Humanistic Psychology. The analysis culminated in the creation of a composite narrative that expresses the character of the humanistic vision for psychological science, a historical snapshot of the evolving humanistic revolution circa 1961. The analysis showed humanistic psychology to have proposed a nonreactionary, inclusive, integrative approach to psychology. This approach was anchored in a radicalized image of humanity, one that would not rely wholly on theories and methods of research designed for nonhuman beings. The findings further indicate that, from its inception, humanistic psychology was envisioned to be a unique amalgam of what would today be considered cultural psychology, cognitive psychology, and developmental psychology, without being reducible to any one of these subfields. It was and remains an effort in earnest to do justice to a truer self, engaged in the process of becoming, operating within biological and cultural parameters.

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.

In this article, the author discusses the relationship of progressive politics to humanistic psychology in the Trump/Coronavirus era. The harsh realities of personal fears and severe challenges to our mental health evoked by both the United States presidency of Donald Trump and the coronavirus pandemic are described initially. Then, a number of self-care practices that are consistent with the basic values of humanistic psychology and that we can undertake to help us meet these harsh realities are illustrated. Next, the author describes his own personal engagement and self-care in the world of progressive politics and humanistic psychology in the context of the Resisting Trump movement. The article concludes with the author suggesting that perhaps it may be worthwhile for politically like-minded others to also consider finding ways of merging their progressive politics with humanistic psychology in order to enhance their self-care through these turbulent times in the Trump/Coronavirus era.

The COVID-19 pandemic has dramatically affected the mental health field. The unique distress caused by the pandemic along with the need for many to transition their therapy practices to TeleHealth/Telepsychology modalities caught many therapists, including existential–humanistic therapists, unprepared to make the necessary adjustments to treat clients in a manner that is safe and effective. Existential–humanistic therapy often is neglected with trauma and disaster relief work, despite its relevancy and important contributions. All therapies must adjust in crisis situations, particularly when adjustments to how services are offered are disrupted; however, the impact of these changes varies by therapeutic orientation. As an approach that values genuineness, empathy, and presence, existential–humanistic therapy faces unique challenges when employed with disaster response. However, when these challenges are faced, existential–humanistic therapy has much to offer disaster response, including consideration of existential guilt, existential shattering, existential anxiety, and existential perspectives on self-care.

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.

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.

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.

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.

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.

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.

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.

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.

This study addressed the possibility of integrating learning theory into humanistic counseling. We consider that such an approach may enable client self-counseling either between sessions or after therapy has finished. Carl Rogers was a keen advocate of person-centered learning facilitation in the classroom and his principles of learning provide a natural start-point for a humanistic therapy based on learning theory. A variety of other learning processes also lend themselves to a learning based therapy such as establishing client learning goals based on self-efficacy, enabling the client to understand their own learning processes and blocks to learning, encouraging the client to access their own learning resources, and then enabling long-term learning. A case study was therefore designed to test some of these processes in a therapeutic setting. A White, British, middle-aged female was recruited for the case study. During the course of six sessions, the content of which was analyzed using thematic analysis, a selection of learning processes were applied to the humanistic therapeutic process. In summary, it was established that facilitated learning processes could provide a practically acceptable basis for humanistic counseling, and these processes are offered here as the foundation to a model of “therapeutic learning.”

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.

All psychotherapies try to approach what is essential for alleviating patient suffering. In humanistic psychotherapies such as person-centered, Gestalt, and existential therapy, the focus is typically centered on the person, the essence of the human being. The person, however, as that which is free in human beings, cannot be fixed or measured. This raises a difficult question: How do we gain systematic access to this “person” when they cannot be grasped concretely? Drawing on Existential Analysis, the authors describe a phenomenological approach as possibly the most suitable method for this therapeutic task, because it is pervaded by an attitude of allowing the other to be free and a respect for the uniqueness of the person. In this approach, what is essential is drawn from the depth of the person, simultaneously involving the depth of the therapist, while bracketing foreign interpretations and theories. This article describes this method for accessing personal depth in psychotherapy via an existential-phenomenological perspective.

Diagnostic classifications of mental disorders are complex systems that integrate both scientific and social priorities. The Task Force on Developing Humanistic Approaches to Psychological Diagnosis of the Society for Humanistic Psychology has released a set of guidelines intended to guide the development of mental health classifications. This commentary argues that the attention paid in the guidelines to social processes is a desirable and inherent component of the development of any classification. Social influences regarding the definition of the concepts and the processes by which people develop them are integrally intertwined, contrary to the common view that nonscientific factors should be excluded from classification systems as much as possible. These guidelines offer a much needed resource for developing future mental health classifications.

The present article is a commentary on Pavlo and colleagues’ alternative person centered and recovery oriented diagnostic framework. Three strengths of the framework are identified, including the incorporation of an individual’s environment into the diagnostic formulation, an emphasis on individual strengths and the belief that they exist regardless of illness severity, and a resulting avoidance of stigmatization related to diagnostic labeling. Three potential areas of challenge and clarification are also identified, including how this approach is linked to outcome, how it is created through dialogue, and with what it is systematically concerned. Discussion of these challenges and suggestions for potential resolution are provided.

Humanistic psychology has made us aware that any understanding of schizophrenia must see persons diagnosed with this condition as whole persons who are making sense of what wellness and recovery mean to them. This has raised questions about what the diagnosis of schizophrenia means and whether the diagnostic label of schizophrenia is helpful when we try to conceptualize the actions and aims of treatment. To examine this issue we propose it is essential to consider what is systematically occuring psychologicaly in recovery when persons experience, interpret and agentically respond to emerging challenges. We then review how the integrated model of metacognition provides a systematic, person-centered, evidence-based approach to understanding psychological processes which impact recovery, and discuss how this guides a form of psychotherapy, metacognitive reflection and insight therapy, which promotes metacognitive abilities and support recovery. We suggest this work indicates that metacognitive capacity is something that can be diagnosed without stigmatizing persons. It can be used to meaningfully inform clinical practice across various theoretical models and offers concrete implications for rehabilitation.

Pavlo, Flanagam, Leither, and Davidson attempt to reconcile the recovery movement in mental health service with a formal diagnostic practice is as courageous as it is timely. Acknowledging this, I note several points of convergence and divergence with the authors’ views. Points of convergence include (1) the inevitability of a diagnostic system when working with (severe) mental illness, (2) the importance of going beyond signs and symptoms in capturing the unique characteristics of the person, (3) the focus on humanistic values, particularly the emphasis on a collaborative assessment and on human strengths, in the diagnostic process, and (4) the role of future-oriented thinking in diagnosis. Divergence with the authors concerns (1) my own reliance on descriptive psychiatry, with its focus on signs and symptoms, as a part and parcel of an effective diagnosis, (2) the potential benefits of psychological tests, for example, self-report questionnaires and projective procedures over and above the clinical interview, and (3) my emphasis on mental representations of self-with-others, termed here and elsewhere as “agents in relations,” as the building blocks of personality and psychopathology.

“Humanistic education” and “postindustrial skills” movements are concerned with promoting social development; thus, it is apropos to question if a humanistic learning environment is effective in fostering adolescent development of social skills. This qualitative study is a 3-year longitudinal, ethnographic case study examining the role of humanistic learning environments on fostering adolescent postindustrial social skills. The sample consisted of observations of 281 students and interviews from 17 parents, 5 teachers, and 37 students in a mastery-oriented public-charter school with an approximate 350 student population. Four humanistic learning environment characteristics (relationships, community, respect, and consciousness) were found to foster five developmental postindustrial social skills (socioemotional development, communication, collaboration, sociability, character, and social responsibility) using inductive data analysis.

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?”

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.

This article outlines steps and challenges in making metaphorical approaches to psychosis much more common than they are currently today, especially in the public mental health sector. Whether metaphorical approaches to psychosis will ever be other than isolated fringe programs dependent on scarce and sporadic funding is probably unlikely.

An extraordinary claim was made by one of the leading researchers within positive psychology, namely, there is a universal–invariant ratio between positive to negative emotions that serves as a unique tipping point between flourishing and languishing in individuals, marriages, organizations, and other human systems across all cultures and times. Known as the “critical positivity ratio,” this finding was supposedly derived from the famous Lorenz equation in physics by using the mathematics of nonlinear dynamic systems, and was defined precisely as “2.9013.” This exact number was widely touted as a great discovery by many leaders of positive psychology, had tremendous impact in various applied areas of psychology, and, more broadly, and was extensively cited in both the scientific literature and in the global popular media. However, this finding has been demonstrated to be bogus. Since its advent as a relatively new subdiscipline, positive psychology has claimed superiority to its precursor, the subdiscipline of humanistic psychology, in terms of supposedly both using more rigorous science and avoiding popularizing nonsense. The debunking of the critical positivity ratio demonstrates that positive psychology did not live up to these claims, and this has important implications, which are discussed in terms of “romantic scientism” and “voodoo science.” In addition, articles in the special issue on the “Implications of Debunking the ‘Critical Positivity Ratio’ for Humanistic Psychology” are introduced, as they also delve into these concerns.

This article articulates how compassion can be integrated into counseling psychology practice to augment the commitment to social justice. Drawing on a humanistic–existential paradigm that asserts the primacy of ethics, a multilayered understanding of compassion is explored in its implication for practitioners. First, as acknowledgment of the other’s suffering, compassion means being aware of the relational dynamics that extends from the therapist–client dyad to include the wider communities to which they belong. Second, as appreciation for suffering as an existential given, compassion expresses connectedness through the shared experience of otherness while revealing the inherent potential toward growth in clients. Third, as access to the suffering other, compassion exposes the societal power dynamics that threaten the therapeutic relationship. Fourth, as acceptance of the response to the suffering other, compassion requires to embrace the intrapersonal and interpersonal experience evoked in meeting clients. Fifth, as alleviation of the other’s suffering, compassion becomes the expression of a value-based practice that can drive the shift that sees psychotherapy as an interpersonal process based on connectedness to foster healing. Therefore, compassion is put forward as the foundation of counseling psychology ethics of social justice.

In this article, the authors revisit the professional relationship, mutual influence, and enduring legacy of two major inspirations on the humanistic psychotherapy movement, Alfred Adler and Abraham Maslow. Starting with their meeting and early relationship and then looking at the characteristic constructs of each man’s theory, the authors expose the basis for a therapeutic collaboration between the two in a current psychotherapy. As both theoreticians held creativity as vital to the well-being of the individual, the final section of the article illustrates the importance of going beyond theoretical extrapolation and applying creativity within the therapeutic setting.

The recent debunking by Brown, Sokal, and Friedman of some high-profile results applying chaos theory to positive psychology creates the opportunity to shed light on the quality work that has been done by others in this area. Too many humanists may be unaware of the large volume of legitimate work that exists in the literature apart from Fredrickson and Losada’s article. Often, such legitimate lines of research are ignored, not for lack of scientific merit, but because of artificial guild boundaries and similar silos that separate groups of scientists—even when working in similar areas. It would be unfortunate to have one “bad apple” of an article spoil the reputation of the good scientific progress that has been made over the past couple of decades applying nonlinear dynamical systems theory to humanistic concepts. The present article is intended to help prevent and correct some of these problems, by providing an accesible review of some of this higher quality work.

Maslow’s concept of self-actualization has been a bulwark of humanistic psychology for more than 50 years, and has increasingly gained international appeal beyond its original nexus within the United States. His description of the high achieving characteristics of self-actualizing men and women has influenced theorists and practitioners in such fields as counseling, education, health care, management, and organizational psychology. Through these same decades, Maslow’s formulation has also been criticized as promoting a hyperindividualistic, even narcissistic, orientation to personality growth. Because Maslow by temperament and intellectual style expressed himself in an ever-evolving set of speeches and writings that were seldom explicit about interpersonal relations, his actual outlook on the social world of self-actualizers has remained elusive. The focus of this article, therefore, is how Maslow depicted self-actualizing people with regard to five major interpersonal dimensions of life: friendship, romantic love, marriage and lasting intimacy, parenthood, and communal service. By pulling together Maslow’s comments primarily in his published works, and secondarily in his unpublished works-in-progress, it is possible to explicate his tacit viewpoint. Doing so will not only help dispel the misconception that Maslow depicted self-actualizers as loners or even hermits but also guide future theory and research on personality growth.

Critics claim that current psychiatric diagnostic systems lack reliability, validity, and clinical utility; are incompatible with known evidence of how change occurs in psychotherapy; are compromised by bias; and risk harmful effects for clients. This article argues that the Partners for Change Outcome Management System (PCOMS), a transparent, egalitarian process that collects and utilizes client feedback at each session, convincingly addresses these concerns. Furthermore, it suggests that PCOMS offers a viable alternative to the reimbursement and administrative functions of the Diagnostic and Statistical Manual of Mental Disorders and the International Classification of Diseases. The authors propose that PCOMS represents a radical realignment of the practitioner/client relationship via full, dialogical partnership at every level of psychotherapy practice and thus constitutes a step toward a new paradigm that reconnects psychotherapy and humanistic psychology with its core relational values.

Since the key to effective health communication lies in its ability to communicate well, some of its core problems are those that relate to the sharing of meaning between communicators. In elaborating on these problems, this paper offers two key propositions: one, health communication has to pass through the filter of a particular world view that creates a discrepancy between expected and actual message reception and response. Two, the assumption of a rational human actor made implicitly by most health psychological models is a contestable issue, as many times message recipients do not follow a cognitive judgment process. The phenomenon of resisting health messages by reasonable people asks the question whether we ought to rethink our adherence to a particular vision of human health as many times the adverse reaction to behaviour modification occurs as the result of a particular dialogical or discursive situation. At the same time, most motivational decisions in people’s daily routines are automatic and use a concept known as self-identity to give stability to their behaviour patterns. Finally, health communication as part of organised government practices adheres to predominant value perspectives within health promotion practice that affect the manner in which health issues become problematised. This paper proposes a humanistic model that aims to pay attention to the intricacies of human communication by addressing all of the above problems in turn. It interprets the sharing of meaning element in human communication and addresses the question of how the idea of health is created through discourse. As such, it offers a complementary and constructive paradigm and set of approaches to understand health, its meanings and communication.

Since 2011, the Society for Humanistic Psychology (Division 32 of the American Psychological Association) has taken a lead in organizing an international coalition of organizations and individuals that share major criticisms of Diagnostic and Statistical Manual of Mental Disorders–Fifth edition ( DSM-5) diagnosis and the search for alternatives. Inspired by the British Psychological Society’s public criticism of the DSM-5, Society for Humanistic Psychology began by drafting an Open Letter that outlines criticisms of the DSM-5. The Open Letter went on to receive endorsements from over 50 national and international organizations, and was signed by over 15,000 individuals, primarily mental health professionals. The effort to reform the DSM-5 shifted gears in 2013, when the Society’s efforts began to pivot toward efforts to organize discussions about legitimate alternatives to medical model, DSM diagnoses of human suffering. The culmination of this project was the Global Summit on Diagnostic Alternatives, which persists in several fronts to provide guidelines for the development of diagnostic manuals, and to promote scientifically and ethically sound approaches to understanding and alleviating human suffering.

This article builds on earlier work by Rich in the Journal of Humanistic Psychology on relations between positive psychology and humanistic psychology and examines both developments and challenges over the past 15 years, including discussion of leading critics of positive psychology such as Brown, Friedman, Held, Kagan, Waterman, and Wong. The discipline of positive psychology is contextualized with respect to the history of psychology in general, and humanistic psychology in particular, and several notable examples of well-being research are examined critically, including work by Fredrickson on the positivity ratio, and mixed-methods research by anthropologists. The article explores some limitations of the use of quantitative methods in positive psychology, notes some advantages of the use of qualitative methods for positive psychology, and discusses issues regarding the relationship between positive psychology and humanistic psychology, including how, whether, if, and when scholars from the two disciplines could collaborate in meaningful and effective ways.

An ever-expanding literature now exists critiquing the theory and philosophy of positive psychology, however, research has yet to provide a critical analysis of its practical application. The current study extends on these critiques by exploring how positive psychology is applied to the workplace by investigating practitioner-based sources including interviews with workplace coaches who use positive psychological interventions and applied published texts. The study draws on Michel Foucault’s concepts of power/knowledge and discourse as a theoretical and methodological framework. Three dominant discourses were identified which illustrate the ways in which positive psychology is applied to the workplace. These include the promotion of its scientific credentials, employing a strength-based approach and using goal-setting and behavioral reinforcement interventions. When applied to the workplace, these discourses psychologize workplace problems, resulting in potentially negative outcomes for employees. However, interviews with some of the workplace coaches indicate they practice a degree of reflexivity, providing a salutary lesson for the science of positive psychology.

In this article, I reassess two central existential constructs at their intersection with neoliberalism and the self-help industry. Freedom and authenticity, as theorized primarily in the Sartrean tradition, have been commodified by the neoliberal self-help industry into uncritical and universalizing concepts. As these contemporary caricatures of freedom and authenticity become popular, their effects on subjectivity can be problematic. I conduct a reassessment of these constructs to identify where power relations, universality, and misinterpretations not only propagate errors that become embodied in subjectivity but also demarcate inclusionary and exclusionary criteria for diverse subjectivities to access freedom and authenticity.

Seligman and Csikszentmihalyi launched the “positive” psychology movement with a conspicuously negative strategy: the seemingly deliberate character assassination of humanistic psychology. Their critical remarks, not at all original, appeared designed to distance positive psychology from humanistic psychology and (ironically) to paint a portrait of positive psychology as being more original than it really was. Seligman has since apologized for disparaging humanistic psychology, and this article assesses both the content of that apology and its value in the ongoing discussion concerning the relationship between humanistic and positive psychologies. The apology was found to be superficial and laced with more extensive explicit and implicit negative assessments of humanistic psychology. These assessments were found to range from theoretically biased partial truths to completely unfounded claims, all unworthy of scientific discourse and in need of fact checking. The unabated dissemination of these arguably damning and unsubstantiated views is framed in terms of van Kaam’s observations concerning the collectivist leanings of postindustrial psychological science, which fly in the face of the humanistic revolution.

Abraham Maslow died suddenly of a heart attack in June 1970 at the peak of his intellectual renown and influence. This is an account of his final weekend as described in hand-written notes by the first author, who was a frequent visitor to the Maslow home in the San Francisco Bay area at the time. This account, which sheds new light on Maslow’s personal life, interests, and plans, has been edited for readability with contextual notes provided by the second author.

Heroism as an expression of self-actualization and a pinnacle social state is of fundamental interest to humanistic psychology and the field more broadly. This review places the growing discussion on heroic action in a humanistic perspective, as heroism aligns with ethical self-actualization in its highest form, personal meaning making, and social good, and can also involve profound existential costs. This review is organized in four major sections: First, the historical and philosophical underpinnings of heroism are examined, moving from ancient Greco-Roman perspectives, to more modern interpretations of Continental philosophy, and to Freud and Le Bon. Second, the article summarizes in detail a renaissance of interest in the psychology of heroism that began in the early 2000s, moving from a modern re-theorizing of heroism toward empirical exploration. This renewal of interest is described as six overlapping phases: theory building and exploration of operational definitions of heroism, taxonometric approaches to heroic figures, implicit theories of heroism, social ascription of heroic status, social influence of heroes, and internal motivations for heroic action. Third, key methodological challenges in studying heroism are discussed. Finally, the renewed interest in heroism is considered as a social movement involving not just researchers but also the broader public.

Wuhua philosophy is rooted in Taoism. Zhuangzi described the practice of Wuhua as the “fasting of the heart mind” (心斋). Humanistic psychology and analytical psychology describe the “fasting of the heart mind” as a path leading to ZhiMian. The resolution of the boundary between conflicts is built on a dialogue between differences that is characterized by effort and an open attitude. The key to the Wuhua experience is Qi. In the experience of Qi, mankind humbly aims to understand the world from the heart mind position to explore how the self is related to the world and to define the self and the other interdependently and relatively. Wuhua therapy fosters experience in all dimensions, concentrating on the natural emergence and movement of Qi, and waits for it to lead to the dissolution of boundaries and to generate its creative healing nature. The method of Wuhua therapy involves noninterpretation, careful observation, and faithful reflection. This article describes a case that illustrates the method and discusses the resonance between Wuhua philosophy and humanistic psychology.

In this brief tribute to Abraham Maslow, a founder of the Journal of Humanistic Psychology, his interests in psychedelic research are described by the author who served as his research assistant from 1966 to 1967.

The concept of spirituality is influenced by culture and the values and mores of Brazil, and though not directly linked to religion it actually grows from the same roots. This paper examines spirituality in education from the perspective of a humanistic psychology framework expressed as an ideal of the adequate personality or healthy personality. An exploratory study conducted by the Potential and Talent Devenlopment Center (CEDET) is discussed in which students responded to two major themes: idea of God; and where is the Soul? The idea-units of the students were grouped as themes and sub-themes around the definition of spiritual intelligence of Sisk and Torrance and humanistic psychology.

Humanistic psychology’s ontological and historical mission has been to assist people in pursuing their fullest potential. Yet the literature has shown that healthy human growth and development are severely constrained by economic injustice and its socioeconomic discourses and structures. Humanistic psychology and professional counseling have remained largely silent on issues of classism ignoring the economic realities of poverty on human potential. The purpose of the article is to help restore classism to the foreground of humanist priorities and concerns. Practical strategies to address economic injustices will be discussed.