Psych

COMMENTARY

The Universal Significance of Maslow’s Concept of Self-Actualization

Jeevan D’Souza and Michael Gurin DeVry College of New York

Abraham Maslow popularized the concept of self-actualization as a process an individual undergoes through life. He believed that most mentally healthy individuals follow a path called growth motivation that allowed them to self-actualize and realize their true potential as they grow older and mature. Maslow’s theory of self-actualization is synonymous with seminal psycholog- ical, philosophical, and religious theories that support the noble human transition from self- indulgence to selflessness and altruism. This article draws correlations between these theories to demonstrate the significance of Maslow’s theory and to develop a need-based activity chart that individuals can follow throughout their lifecycle on the path to self-actualization.

Keywords: self-actualization, hierarchy of needs, lifecycle chart

Maslow (1943) proposed his hierarchy of needs theory that enlists basic human needs in the form of a hierarchy. The hierarchy of need theory is arguably the most prominent motivational theory in the field of psychology. The five needs originally enlisted were physiological, safety, love and belonging, esteem, and self-actualization. Maslow further expanded self-actualization into four needs, namely, cognitive, aesthetic, self- actualization, and self-transcendence (Maslow, 1973). He called the latter needs “being needs” or B-needs and the former four needs “deficient needs” or D-needs. He claimed that mentally healthy individuals follow a path called growth motivation that allows them to move up this hierarchy from D-needs to B-needs. As individuals follow this path they feel more fulfilled, their attention shifts from self-interest to selflessness, and they dedicate more time to causes outside of themselves and family. Maslow regarded the drive toward self-actualization as beneficial to a society because it would lead to more solidarity, compassion, care, problem-solving, and altruism.

Prominent psychological and philosophical theories correlate with the concept of Maslow’s path to self-actualization and suggest that individuals are born selfish and must gradually move toward selflessness and compassion to create a flourishing society. These theories are briefly described and correlated with Maslow’s theory of self-actualization to validate the significance of his theory. We took advantage of the well-enlisted needs in

Jeevan D’Souza, Engineering and Information Sciences, DeVry College of New York; Michael Gurin, Liberal Arts and Sciences, DeVry College of New York.

Correspondence concerning this article should be addressed to Jeevan D’Souza, Engineering and Information Sciences, DeVry College of New York, 180 Madison Avenue, Suite 900, New York, NY 10016. E-mail: [email protected]

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The Humanistic Psychologist © 2016 American Psychological Association 2016, Vol. 44, No. 2, 210 –214 0887-3267/16/$12.00 http://dx.doi.org/10.1037/hum0000027

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Maslow’s theory to develop a need-based activity chart that might help individuals self-actualize through their lifecycle.

A Sampling of Prominent Theories Correlated to Maslow’s Self-Actualization Process

At least five prominent theories correlate very strongly with Maslow’s theory of self- actualization and growth motivation. These theories claim that an individual must move from self-indulgence toward selflessness through the lifecycle to be fulfilled and enable a flourishing society. The theories are the Hindu stages of life (Kakar, 1968); Erikson’s theory of psycho- social development (Erikson & Erikson, 1998); Freud’s (1957) theory of the id, ego, and superego; the ancient Jewish tradition’s understanding of human progression (Sacks, 2005); and Kohlberg’s stages of moral development (Kohlberg, 1981).

There are four Hindu stages in the life cycle of a human being (Kakar, 1968). The first stage, which lasts for approximately twenty years, is called brahmacharya or the celibate student. During this stage, individuals focus on gaining knowledge and skills that will help them engage in a profession and raise a family. The second stage, which lasts for the next twenty years or so, is called grihastha or householder. During this stage, individuals focus on love, family life, and pursuit of wealth by engaging in a profession. The third stage is called vanaprastha or social worker and lasts for approximately the next twenty years. During this stage, an individual reduces focus on family and pursuit of resources, and shifts focus toward society and social causes. The fourth and final stage of life, which lasts until death, is called sanyasa or ascetic. During this stage, an individual renounces most worldly pleasures in the pursuit of spiritual enlightenment in solitude. Once enlightened, the individual might return to society to preach and serve humanity. The transition from the householder to the social worker correlates strongly with Maslow’s process of self-actualization where the individual shifts focus from selfish needs to social needs. The transition from social worker to ascetic correlates with the achievement of self- transcendence, the final need in Maslow’s hierarchy.

Erikson’s psychosocial stages of human development (Erikson & Erikson, 1998) mention eight stages in the lifecycle of an individual. The fundamental virtues associated with each stage are hope, will, purpose, competence, fidelity, love, care, and wisdom. The first six stages, which occur during the first 40 years of life, are geared toward self-interest and gratification. The last two stages are focused on society and altruism. Erikson claimed that if children were raised in a loving, caring, and free environment, they would grow into loving, caring, and free adults. In the last two stages of life, they would tend to focus on causes outside of themselves and would be highly generative. In emphasizing the transi- tion from self-interest to selflessness, Erikson’s theory, like the Hindu stages of life concept, correlates with Maslow’s theory of self-actualization.

Freud (1957) conceptualized the theory of the id, ego, and superego. These three symbolic entities of the psyche play an important role in his psychosexual theory of human develop- ment. According to Freud, the id is a set of instinctual innate human drives, the ego is the realistic organized part of the psyche, and the superego is the part that is concerned with morality and cultural rules taught by parents and other role models. He claimed that during infancy an individual’s ego is completely governed by the id, which functions based on the pleasure principle and only seeks self-gratification. As an individual goes through the psy- chosexual stages, the ego gets more developed. The ego seeks to satisfy the id, but at the same time tries to maintain a balance with the superego and reality. The superego often contradicts

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211MASLOW’S CONCEPT OF SELF-ACTUALIZATION

the id in order to do what is morally right. The peaceful resolution of this conflict is very important in the avoidance of mental pathologies. If an individual resolves all conflicts, the ego develops more and more through life, following the superego more than the id, thus exhibiting moral behavior. If conflicts are not resolved successfully, it could lead to self-absorption, narcissism, denial, submission, or self-esteem crises. The gradual process of the ego moving from the id to the superego correlates with Maslow’s idea of growth motivation and self- actualization.

The degree to which Freud’s theory of personal development emerged from his personal reinterpretation of traditional Judaism has long been a subject of debate, but the subtle and complex nature of this link has been established (Yerushalmi, 1993). Freud reiterated the moral imperatives that lie at the heart of the Jewish tradition he apparently rejected, translating into psychological terms the path toward psycholog- ical health and high moral functioning that had long been described in traditional Jewish texts. For example, the body of mystical teachings known collectively as the Kabbalah serves as a kind of guide to self-transcendence, leading the initiate toward a life of divine service focused on the betterment of mankind. Most striking here is “the amazing correspondence that appears to exist between the Kabbalah and other longstanding spiritual traditions” focused on “the higher reaches within each of us,” on ethical development, and on improving the world through individual, inner transformation (Hoffman, 1981, p. 8). Other, less mystical texts within Jewish tradition, such as the 11th century Duties of the Heart and the 18th century The Path of the Just, reinforce the idea that a healthy and fully functioning individual is one focused on ascending to ever higher states of awareness to actualize innate potential and assist in moving the world toward unity and perfection. Similarly, the 19th century Mussar movement, centered in Lithuania, emphasized ethical development as a high calling that would lead to a more cohesive, peaceful human community. And seminal Chassidic texts, such as the Tanya, analyzed in exquisite psychological detail the vital struggle of the individual to overcome instinct and desire to achieve higher moral purpose, echoing Freud’s later analysis of the interplay among the id, ego, and superego. This powerful stream within traditional Judaism has consistently recognized the individual as being embroiled in, and ennobled by, the struggle to overcome selfishness and, in general terms, views future human happiness as increasing in direct proportion to our collective success regarding this universal struggle. Jonathan Sacks (2005) referred to the universal human drive to transcend selfishness and engage in altruistic behavior as “the ethics of responsibility,” and found in it the closest thing we have to a “universal language.” He noted a study that determined that altruistic behavior resulted in a 24% increase in “life satisfaction” (p. 6). In traditional Judaism, we again recognize strong correlations to Maslow’s path toward self-actualization.

Kohlberg (1981) developed a theory on the stages of moral development. He isolated six stages that healthy individuals go through during their lifecycle. He placed the six stages into three categories: preconventional morality, conventional morality, and post- conventional morality. Preconventional morality is mostly seen in children and is re- stricted to self-interest and gratification. This stage of morality correlates with Freud’s concept of the id. Conventional morality is seen in adolescents and young adults, and is concerned with pleasing others and following the law. Postconventional morality is seen in older adults and is concerned with developing social contracts and universal ethical principles. This stage of morality correlates with Freud’s concept of the super ego as well as with Maslow’s concept of self-actualization, showing an individual’s progression from selfishness to selflessness and universal morality.

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Need-Based Activity Chart for Self-Actualization

Because Maslow’s theory of self-actualization correlates strongly with prominent theories of morality, spirituality, and utilitarianism, we developed a need-based activity chart to guide individuals to self-actualize through the lifecycle. Table 1 shows a need-based activity chart describing the amount of conscious time an individual might devote to different needs in order to self-actualize as he or she moves through the lifecycle. The activities involved could vary significantly between individuals, depending on their geographical locations, professions, and circumstances. The chart is intended to demonstrate how a normal self-actualizing individual’s behavior and actions could grad- ually change throughout the lifecycle, with decreasing focus on D-needs and increasing focus on B-needs as the individual grows and matures.

For simplicity, Table 1 splits the lifecycle into four stages that last for approximately twenty years each. In the first stage, a normal child would spend significant amounts of time with friendships, family, identity resolution, and schooling. At this stage, there is little conscious focus on physiological and safety needs because those needs would be addressed by caregivers and/or the state; there is also no strong drive toward aesthetic self-actualization and self-transcendence at this stage. During young adulthood, an indi- vidual typically enters the workforce, enters into romantic relationships and friendships, and might choose to start a family; at this stage, he or she would be spending most of their time satisfying D-needs and cognitive needs. During late adulthood, a self-actualizing individual continues to satisfy their D-needs, but starts to shift focus toward a socially valued profession or cause. Finally, in late adulthood, an individual who had faithfully followed a path toward self-actualization would be capable of dedicating significant amounts of time toward B-needs.

Our lives are shaped by biological make up and social conditions, on the one hand, and our freely willed choices, on the other. Every individual thus faces the danger of becoming fixated on certain deficient needs, or the opportunity to become a self-actualized, altruistic human being.

Discussion

With a rapidly growing population, the constant depletion of natural resources, a universal emphasis on acquisitiveness rather than altruistic giving, and advancing tech-

Table 1 Need-Based Activity Chart for Self-Actualization

Need type Need

Time spent on activities to satisfy each need

Childhood Young adulthood Middle adulthood Late adulthood

D-needs Physiological Low High Medium Low Safety Low High Medium Low Love and belonging High High Medium Low Esteem High High Medium Low

B-needs Cognitive Low Medium Medium High Aesthetic Low Low Medium High Self-actualization Low Low Medium High Self-transcendence Low Low Low High

Note. B-needs � being needs; D-needs � deficient needs.

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213MASLOW’S CONCEPT OF SELF-ACTUALIZATION

nology that broadly enables mankind’s destructive capabilities, the world is careening off course. Rebalancing can be achieved one individual at a time. Maslow’s theory of self-actualization posits that mentally healthy individuals are deeply motivated to follow a path called growth motivation that shifts focus from self-interest to social interest, resulting in personal satisfaction and communal peace. Maslow’s theory correlates with other significant theories in the worlds of psychology, philosophy, and religion. As more individuals self-actualize, society as a whole will recoup the benefits and increasingly flourish. In this article, we revisited Maslow’s powerful theory and developed a need- based activity chart to enable individuals to self-actualize throughout their lifecycle.

References

Erikson, E. H., & Erikson, J. M. (1998). The life cycle completed (Extended version). New York, NY: W. W. Norton.

Freud, S. (1957). The origins of psychoanalysis. New York, NY: Doubleday. Hoffman, E. (1981). The way of splendor: Jewish mysticism and modern psychology. Boston, NA:

Shambhala. Kakar, S. (1968). The human life cycle: The traditional Hindu view and the psychology of Erik

Erikson. Philosophy East and West, 18, 127–136. http://dx.doi.org/10.2307/1398255 Kohlberg, L. (1981). The philosophy of moral development: Moral stages and the idea of justice.

New York, NY: Harper & Row. Maslow, A. H. (1943). A theory of human motivation. Psychological Review, 50, 370 –396. Maslow, A. H. (1973). The farther reaches of human nature. Chapel Hill, NC: Maurice Bassett. Sacks, J. (2005). To heal a fractured world. New York, NY: Random House. Yerushalmi, Y. (1993). Freud’s Moses. New Haven, CT: Yale University Press.

Author Note

Jeevan D’Souza is a professor of engineering and information sciences at DeVry College of New York. He received his PhD in Computer Science from Nova Southeastern University. His research interests include humanistic psychology, normative ethics, and engineering education.

Michael Gurin is a professor of liberal arts and sciences at DeVry College of New York. He received his PhD in literature and composition from the University of Denver. His research interests include Jewish philosophy and dramatic literature.

Received October 28, 2014 Accepted July 5, 2015 �

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