Category Archives: New Existentialist Blog

Leisure, Distraction, and the Here-and-Now

This blog was originally published February 11, 2013 on the New Existentialist Blog. It was republsihed here after the New Existentialist Blog was discontinued.

I am up at 5:00 AM on Sunday morning once again to squeeze in a few hours of work before my sons wake up. This, unfortunately, has increased in frequency for me lately. However, it likely does not seem out of the norm or unusual for most United States readers. But should it? And what are the consequences trends like this?

Photo by Louis Hoffman, PhD

The Erosion of Leisure

An article in The Atlantic several months ago highlighted statistics that have received more attention in the US media: Workers in the US have strikingly fewer vacation days and paid days off when compared with most counties. With the exception of Japan, all the other “advanced” countries had at least twice as many days off as the US.

The obsession with work is evident in many other places. It has long been acknowledged that the 40-hour work week is a thing of the past for most people. In fact, people who try to set boundaries at 40 hours are often seen as lazy, selfish, or not invested in their job. As the economy has struggled, many employees have been asked to take on more tasks and more hours with the same or sometimes less pay. This trend is justified as an “economic necessity.”

Work has also invaded our time away from work. With mobile phones and now smart phones, many individuals are always available for work. A little over a year ago. I decided to stop doing any workrelated
email on weekends. I even took my work email off my smart phone. When I first started doing this, on Monday, I would regularly receive an email or two from people who were either worried or angry that I had not yet responded to an email sent to me Friday evening or over the weekend! Though these are not as common as I have held this boundary, I still generally spend 3-4 hours on Monday catching up on email from the weekend.

Photo by Louis Hoffman, PhD

Distraction and Leisure

Distraction has become a complementary force challenging the ability to enjoy leisure. With smart phones, many individuals no longer just stand in line or take five minutes to rest. Downtime is filled with checking email, sending texts, updating one’s Facebook status, reading the news, or playing games.

About a year ago, I had been noticing that I was carrying much more stress despite having actually cut back on the number of hours from what I had been used to working for several years. I gradually recognized the role my iPhone was playing in this. The time that I used to spend processing the events, ideas, and emotions of the day was replaced with checking email and reading the news, or occasionally playing a game on my phone. These distractions (and I include work here as a distraction) had taken over my time for emotional processing. As I stopped misusing my iPhone in this manner, I quickly began noticing some positive change.

Mindfulness and the Here-and-Now: Solution or Quick Fix

It ought not be surprising that mindfulness has become a rage in the wake of our society obsessed with work and distraction. However, I think it is important to ask if this is really a solution. I believe it can be, but more often is not. The mindfulness craze today is frequently applied quite differently than in its Buddhism origins. Too often, mindfulness, particularly in the US, has been changed from a way of being into a quick fix. Mindfulness becomes another thing to fit into our schedule or another thing to do.

There are many similarities between mindfulness and the existential idea of “being in the hereandnow.” It is important not to reduce these concepts to merely being the same thing from different origins with different language. To be sure, there are many significant differences between them. However, mindfulness is something that fits quite well with existential practice because it bears similarity to many long held values of existential psychology, such as the hereandnow and self-awareness.

Photo by Louis Hoffman, PhD

Mindfulness and the Here-and-Now as a Way of Being

Both the here-and-now and mindfulness encourage one to be present and aware in the moment. They encourage us to take in our experiences, to be aware, and to learn from them. This is important for emotional processing and psychological health. Mindfulness and the here-and-now, when not practiced as a quick fix, have the potential to add great depth and substance to our experience and our relationships. While some benefit may be derived from fitting these into our lives in a techniquelike
manner, far greater benefits emerge when these are integrated into our way of being.

Existential psychology has long been suspicious of the “technique culture” in psychotherapy and quick fixes in life in general. It is not that existential therapists do not recognize that some benefit can be derived from techniques and quick fixes, but rather that existential therapy is more interested in an approach focusing on changing one’s way of being. This is why James Bugental (1992) preferred to use the distinction between solution-focused therapy, which generally focused on quick fixes, and life-changing psychotherapy, which focused on impacting deeper changes in the way a person engages life. There is nothing wrong with a quick fix in most situations. However, we must recognize that it cannot replace the depth and substance of a life change.

Cultural Therapy for Our Work Obsession

American culture is desperately in need of a lifechanging therapy for its work obsession. The psychological and physical consequences of continuing in the direction we are heading will be enormous. I am sure many will question how realistic it is to begin making these changes during a time when the economy is struggling. However, there will always be excuses and legitimate reasons available to avoid making the change. Yet, the change is needed here, and now.

References

Bugental, J. F. T. (1992). The art of psychotherapy: How to develop the skills that take psychotherapy beyond science. New York, NY: Norton & Company.

~ Louis Hoffman

Note: Although this site is owned by Louis Hoffman, it supports the Rocky Mountain Humanistic Counseling and Psychological Association (RMHCPA), which is a 501(c)3 nonprofit organization. As an Amazon Associate, RMHCPA earns from qualifying purchases made through the links on this page.

Innocent Dangers: Simply Asking the Questions

This blog was originally posted on August 29, 2013 on the New Existentialist Blog. It was reposted here after the New Existentialist Blog was dicontinued.

“Has your child been evaluated for ADHD?”

Many variations of this seemingly innocent question often serve as the beginning of a dangerous progression. Quite often, teachers, childcare workers, and even physicians untrained in understanding and diagnosing Attention Deficit Hyperactivity Disorder (ADHD) ask this question to parents. However, frequently this question serves as more than medium to obtain information from parents, even if that is the intent of the question.

As a clinical psychologist, I have worked with children in group home settings, hospital settings, and private practice. Many children and young adults I worked with said they had been diagnosed with ADHD and placed on medication for it. Early in my career, I generally assumed that they had been evaluated by a mental health professional if they said that they had a disorder and were placed on medication. As I listened to more and more treatment histories of these individuals, I began to realize this frequently was not the case. I learned the importance of asking very specific questions about their histories:

  • “Who first diagnosed you or suggested the diagnosis?”
  • “Was the diagnosis made by a mental health professional? (If yes) What were the person’s credentials?”
  • “Who prescribed the medications? Was it a psychiatrist or a general practitioner?”
  • “Have you ever had a second opinion about the diagnosis?

Frequently, the journey to being prescribed medication for ADHD began with a teacher or another individual with no training or qualifications to make a diagnosis of ADHD. Furthermore, it was quite common that the path from the original suggestion for an evaluation to the end result of medication never included a visit to a mental health professional. While the teacher or childcare worker may not have technically made the diagnosis, their impact on the process— even if unintentional—essentially served the role of causing the diagnosis.

Photo by Louis Hoffman, PhD

The Innocence

While it would be easily to vilify this process, I do not want to do that. Rather, I would like to highlight the many systemic problems that make it easy for people with good intentions to contribute to a cycle of overdiagnosing and overmedicating our children.

For teachers and childcare workers, they often are working with a large number of children with fewer and fewer resources. They are under pressure from the school to meet certain standards. Parents are often rather intolerant of their children’s peers when they cause disruptions and respond by placing more pressure on teachers to keep things under control. To complicate matters, teachers remain poorly paid and under resourced while given increasing roles, responsibilities, and expectations. It is not easy to be a teacher.

The educational and mental health systems are failing teachers and children as well. Teachers are not being provided with adequate resources and training to address the issues children and teenagers are facing. Many factors such as poor diet (often resulting from poverty), overuse of technology and television, and family problems can contribute to behaviors that give the appearance of ADHD symptoms. Furthermore, these difficulties, even when assembled in a manner that fits the criteria of ADHD according to the DSM5, are often treatable by approaches other than medication.

Yet, teachers and childcare workers are not provided with the more balanced perspective regarding ADHD. In the meantime, they are flooded with materials steeped in the bias of the medical model and advocating for medication as one of the first options for working with attention or behavior problems in children.

Let me conclude this section by returning to the “innocent” aspect of the question. I believe most teachers and childcare workers who ask, “Has your child ever been evaluated for ADHD?” are asking this question with good intentions. They want to maintain a classroom where they are able to focus on their primary responsibility: teaching children. Furthermore, they are not necessarily suggesting that the child be placed on medication. Yet, too often, parents will interpret the suggestion of an evaluation as a suggestion that their child has ADHD. Too often, teachers may not recognize the power or implications of a seemingly innocent question.

There are teachers and childcare workers who do make the suggestions of a diagnosis or encourage parents to consider medication. When this occurs, it is not so innocent, but rather acting in an unprofessional manner by making recommendations outside of one’s expertise. This requires a stronger response. However, I believe this is more the exception than the norm.

DSM5 and the Perfect Storm

The overuse of medication in the treatment of childhood difficulties has already risen to a level that is terrifying and likely to have a significant long-term impact upon our country. Despite an increasing amount of concern being voiced about the overdiagnosis of ADHD and overmedication of children, the pattern continues.

The DSM5 has now lowered the diagnostic threshold for diagnosing children with ADHD. The stated reason for this is that it will increase access to treatment. While this may be true in a few cases, it is much more likely to more dramatically increase the number of children taking medication when this is not the best option.

Many parents are not given and have trouble accessing and understanding resources to help them become responsible, informed consumers of mental health services and products. These resources need to be readily available, balanced, and written in an accessible language. Furthermore, the teachers and childcare workers who are viewed by many parents as important sources of information about their children’s well-being are not adequately trained and prepared relevant to these issues. Individuals who work with children and parents, and who provide advice to parents, need to be trained regarding the limits of their competency, the potential impact and implications of their seemingly innocent questions or comments, and how to respond to parents in a way that encourages them to seek out balanced, accessible information about their child’s behavior, health, and mental health.

Conclusion

Children are entering into a complex, quickly changing world that is hard for children and their parents to comprehend. In this complex cultural system, many terrifying trends are emerging. Many in existential and humanistic psychology are providing strong leadership in promoting greater awareness about these complex issues. It is important that we do not create unnecessary divide in our response. While certainly there are many who are acting in an irresponsible, and at times, reprehensible manner, there are many who are contributing to the problem without an awareness of the issues or any bad intentions. Providing resources and education to these individuals, especially when they are in roles that influence people making decisions about the lives of children, is an essential component of how we need to be responding to these issues.

~ Louis Hoffman

The Future of Existential Psychology: An Introduction

This blog was originally posted on January 31, 2013 on the New Existentialist Blog. It was the first blog in a series is dedicated to memory of Dr. Eugene Taylor, a founding member of the New Existentialists, whose inspiration and superior scholarship serves as a beacon for current and future existential psychologists. This blog was republished here when the New Existentialist Blog was discontinued.

Existential psychology is experiencing a resurgence in recent years, as marked by numerous new publications (Cooper, 2003; Mendelowitz, 2008; Schneider, 2008, 2009; Schneider & Krug, 2009, Spinelli, 2007) and an important endorsement by Bruce Wampold (2008), a leading psychotherapy outcome researcher. It is being applied in new ways and new contexts, such as its emergence in China (Hoffman, Yang, Kaklauskas, & Chan, 2009; Wang, 2011, Yang & Hoffman, 2011), experimental psychology (Greenberg, Koole, & Psyzczynski, 2004), and social psychology (Burke, Martens, & Faucher, 2010).

Photo by Louis Hoffman

Despite this, existential psychology continues to be frequently misunderstood and misrepresented. In a recent issue of Psychology of Religion and Spirituality, a journal of the American Psychological Association, Jeremy Bartz (2009) published an article with numerous factual errors and misrepresentations of existential psychology (see Helminiak, Hoffman, & Dodson, 2012, for a critique and review of the errors). In the Bartz article, in addition to misunderstanding and misrepresenting the scholarly works of existential psychology, he did not reference any major works in existential psychology written since Yalom’s 1980 Existential Psychotherapy outside of other writings of Yalom and one book by Frankl (a second book by Frankl was inaccurately cited as being more recent). While Bartz did acknowledge that he was primarily focusing on Yalom, he ignored and seemed unaware of a large body of existential literature relevant to his topic. A significant problem such as this would typically be addressed in the peer review process, leaving one to wonder if the reviewers, too, were unaware that there is a significant body of contemporary existential literature.

The New Existentialists project was begun, in part, to help rectify these problems through the promotion of contemporary existential psychology scholarship. Since being launched in May 2011, the New Existentialists website has published several hundred blogs reviewing contemporary existential scholarship and applying existential psychology to contemporary issues. We have demonstrated that existential psychology remains an important force in psychology and society.

I am pleased that the New Existentialists website has drawn contributions from many leading contemporary existential scholars as well as important student and early career voices that are destined to be the future of existential psychology. Many of these scholars are faculty at Saybrook University, which continues to be the leading force in training the next generation of existential scholars. However, scholars from across the United States and around the world have joined the project. Many of our contributors report that their contributions are being recognized and talked about when they attend professional conferences. I have also received emails and letters from many people across the United States and several other countries expressing their appreciation of the New Existentialists project.

The New Existentialists project, however, is not intended to just be a reflection of current existential scholarship and applications. We intend to be a creative force shaping the future of existential psychology. If existential psychology cannot adapt to address contemporary issues and be relevant in various cultural contexts, then it should fade away into irrelevance. Yet, our scholars believe that existential psychology is relevant and will continue to be relevant.

Furthermore, we are certain that existential psychology has something important to contribute. For example, the recent series of articles on existential psychology and politics highlighted its relevance to important current social issues. Lisa Vallejos’s article, for example, reviewed Kirk Schneider’s Experiential Democracy Project. Two articles that I wrote applied the concept of zhi mian, an idea recently introduced to existential psychology by Xuefu Wang, to our contemporary political challenges. There should be no doubt for any regular followers of the blog that existential psychology continues to be relevant in today’s world.

This article is launching a new series that will continue for several months on the future of existential psychology. These articles focus on opportunities for existential psychology as well as predictions regarding the direction it will traverse in the coming years. Already, many leading scholars from Europe, China, Singapore, and the United States have agreed to contribute to this series. Yet, we believe it is vital that we not just include the perspectives from established existential scholars. Often, students and early career professionals are able to see the blind spots and contemporary needs that are missed by those who have been long immersed in the field. We hope this series will create a dialogue of perspectives that will help us better envision where existential psychology needs to go. In other words, we intend this series to be more than a collection of opinions, but rather an active conversation that helps shape the future of existential psychology.

We hope that many readers will follow along with this news series and join the conversation through commenting on new posts; sharing these articles on Facebook, Twitter, and other social media outlets; and encouraging colleagues and students to follow along.

References

Bartz, J. D. (2009). Theistic existential psychotherapy. Psychology of Religion and Spirituality, 1,
69-80.

Burke, B. L., Martens, A., & Faucher, E. H. (2010). Two decades of terror management theory: A metaanalysis of mortality salience research. Personality and Social Psychology Review, 14,
155-195.

Cooper, M. (2003). Existential therapies. Thousand Oaks, CA: Sage.

Greenberg, J., Koole, S. L., & Psyzczynski, T. (Eds.). (2004). Handbook of experimental existential psychology. New York, NY: Guilford.

Helminiak, D., Hoffman, L., & Dodson, E., (2012). A critique of the “theistic psychology” movement as exemplified in Bartz (2009) “Theistic Existential Psychology.” The Humanistic Psychologist, 40, 179-196.

Hoffman, L., Yang, M., Kaklauskas, F. J., & Chan, A. (Eds.). (2009). Existential psychology East-West. Colorado Springs, CO: University of the Rockies Press.

Mendelowitz, E. (2008). Ethics and Lao Tzu: Intimations of character. Colorado Springs, CO: University of the Rockies Press.

Schneider, K. J. (2008). Existential-integrative psychotherapy: Guideposts to the core of practice. New York, NY: Routledge.

Schneider, K. J. (2009). Awakening to awe: Personal stories of profound transformation. Jason Aronson.

Schneider, K. J. & Krug, O. T. (2009). Existential-humanistic therapy. Washington, DC: American Psychological Association.

Spinelli, . E. (2007). Practicing existential therapy: The relational world. Thousand Oaks, CA: Sage.

van Durzen, E. & Young, S. (2009). Existential perspectives on supervision: Widening the horizons of psychotherapy and counseling. New York, NY: Palgrave Macmillan.

Wampold, B. E. (2008, February 4). Existential-integrative psychotherapy: Coming of age [Review of Existential-integrative psychotherapy: Guideposts to the core of practice]. PsycCRITIQUES: Contemporary Psychology: APA Review of Books, 53 (6).

Wang, X. (2011). Zhi mian and existential psychology. The Humanistic Psychologist, 39, 240-246.

Yalom, I. D. (1980). Existential psychotherapy. New York, NY: Basic Books.

Yang, M. & Hoffman, L. (2011). Introduction to the special section on the First International
Conference on Existential Psychology. The Humanistic Psychologist, 39, 236-239.

~ Louis Hoffman

Note: Although this site is owned by Louis Hoffman, it supports the Rocky Mountain Humanistic Counseling and Psychological Association (RMHCPA), which is a 501(c)3 nonprofit organization. As an Amazon Associate, RMHCPA earns from qualifying purchases made through the links on this page.

The Emerging Cultural Approach to Existential Psychology: Diversity Language and Symbols

This blog was originally posted April 9, 2013 on the New Existentialist Blog. It was republished here after the New Existentialist Blog was discontinued.

Existential and humanistic psychology has struggled in is embrace of diversity (see Hoffman, 2012, for an extended discussion of this topic). Yet, there is hope that change is coming. The first vital step was working to gain widespread acceptance that diversity is an important topic worthy of consideration in existential psychology.

Increasingly it seems evident that a growing majority of people in existential psychology have accepted this. Next, it is vital that increasing depth be cultivated around this topic. Becoming diverse must be about more than bringing people from different backgrounds and different forms of diversity to the table. It is necessary to bring their experiences, their ideas, their symbols, their myths, and their language into the discussion. Symbols have long been treated with reverence in the depth psychologies, including existential psychology. Symbols capture complex, concentrated forms of meaning while myths weave together meaningful stories comprised of multiple levels of symbols.

The power of symbols and myths, in part, lies in their ability to be concurrently highly individual and yet universal. As such, they represent our paradoxical and complex nature. Romantic myths, such as Romeo and Juliet, represent a universal theme of longing for relationships and connection. However, the way the particular myth plays out is very culturally laden. Yet, as the Romeo and Juliet myth has been interpreted and reinterpreted over time, it has been adapted to different cultural realities. In this way, the story is able to dance in the world of the universals while remaining culturally grounded.

Existential psychology, since its inception, had been overly reliant upon a narrow mythology, that of Western culture. Even more, despite some early discussions of the Greek myths, existential psychology had largely taken on the myths, language, and values of northern European and United States culture. A broadening was needed. I would like to reflect briefly on four different expansions of the existential language and symbols that I believe to be very significant, even if only beginning to receive the attention they deserve.

Zhi Mian and Indigenous Chinese Culture

Wang’s (2011) article introducing the concept of Zhi Mian (i.e., to face life directly) was an important step. Of the four I will discuss, Zhi Mian has received the most consideration to date. As Wang notes, it is difficult to translate Zhi Mian because there is no parallel in English. It combines various existential themes such as selfawareness, courage, and authenticity into a single concept. It calls upon one to authentically, courageously, and honestly face directly oneself, others, and the world.

Oistros and a Return to Greek Philosophy

Dallas, Georganda, Harisiadis, and Zymnis-Georgalos’s (2013) recent article in the Journal of Humanistic Psychology serves to reintegrate some forgotten Greek philosophy. They compare the Greek concept of oistros to zhi mian. The origins of the term oistros comes from the female reproductive cycle, but also combines a feeling of “exhilaration and inspiration” (p. 254) as well as an annoyance, such as a gadfly, that arouses and infuriates. Similar to zhi mian, this is difficult to translate because it combines several levels of meaning. Yet, it can serve to inspire and motivate people to change and growth.

Harmony in Chinese Culture

Chan (2009) focuses on the concept of harmony, particularly being in harmony with the sky (or universe), from a Chinese perspective. This example is particularly poignant as existential psychology has often focused much more on the individual than the collective. Yet, Chan illustrates that the individual and the collective are constantly holding a tension; they are two aspects of our paradoxical nature. If we consider the individual, but do not consider the universe, culture, or harmony, we are not dealing holistically with a person; we are not dealing with one’s complete existence.

Freedom in a Bahamian Context

Cleare-Hoffman’s (2009) analysis of Junkanoo, a Bahamian festival, includes several poignant implications for existential psychology. First, she maintains that reclaiming the meaning of this festival may be healing at the cultural and individual level for many Bahamians. Additionally, she discusses how the festival of Junkanoo, which began when the Bahamians were held in slavery, is paradoxically an expression of freedom under the conditions of slavery. The symbols common in Junkanoo costumes represent many uniquely Bahamian meanings. This festival illuminates culture-specific
experiences of the universal given of freedom.

Conclusion

I discuss these four important articles in brief partially because of space and partially to encourage readers to pursue the original works, which are more powerful and important than I could convey in a brief article. When we approach these symbolic representations of wrestling with existential issues we accomplish many important tasks. First, we move toward a more inclusive existential psychology that accepts and embraces different ways of understanding and being existential. Second, through sharing symbols, myths, and experiences as they relate to the existential givens across cultures, we deepen our understanding of these existential issues.

Having been deeply engaged in existential psychology for many years and having read the majority of the texts written by the early existential psychologists, I find myself increasing drawn to the cross-cultural works. The four articles that I discussed in this blog are among the readings that have most deeply impacted me as an existential psychologist in the past five years. Though in many ways these articles deal with concepts that I have long been familiar with, they do so from a different vantage. They bring a freshness and vibrancy to existential psychology. They challenge me to think differently about ideas that I write, speak, and teach about. If existential psychology is to advance, we need to embrace these cross-cultural exchanges at more than a level of interest; we need to let them transform our understanding and experience of existential psychology.

References

Chan, A. (2009). In harmony with the sky (tian, universe): Implications for existential psychology. In L. Hoffman, M. Yang, F. J. Kaklauskas, & A. Chan (Eds.), Existential psychology East-West
(pp. 307-325). Colorado Springs, CO: University of Rockies Press.

Cleare-Hoffman, H. P. (2009). Junkanoo: A Bahamian cultural myth. In L. Hoffman, M. Yang, F. J. Kaklauskas, & A. Chan (Eds.), Existential psychology East-West (pp. 363-372). Colorado
Springs, CO: University of Rockies Press.

Dallas, E., Georganda, E. T., Harisiadis, Z. & Zymnis-Georgalos, K. (2013). Zhi mian and
“oistros” of life. Journal of Humanistic Psychology, 53, 252-260.

Hoffman, L. (2012, October). Toward a deep diversity in humanistic psychology: Facing our challenges, embracing our opportunities. Society for Humanistic Psychology Newsletter. Retrieved from https://www.apadivisions.org/division-32/publications/newsletters/humanistic/2012/10/embracing-deep-diversity

Wang, X. (2011). Zhi mian and existential psychology. The Humanistic Psychologist, 39, 240-246.

~ Louis Hoffman

Note: Although this site is owned by Louis Hoffman, it supports the Rocky Mountain Humanistic Counseling and Psychological Association (RMHCPA), which is a 501(c)3 nonprofit organization. As an Amazon Associate, RMHCPA earns from qualifying purchases made through the links on this page.

Teaching Diversity from an Existential Perspective

This blog was originally published on December 9, 2013 on the New Existentialist Blog. It was republished here after the New Existentialist Blog was discontinued.

For years, I have heard horror stories of professors teaching diversity classes being traumatized by their
students. Included were stories of a number of experts in diversity who were passionate about teaching diversity, but no longer wanted to teach diversity courses because their course evaluations were poorer than in other classes, included personal slights, and the classrooms often felt hostile. Similarly, I’ve spoken to many students passionate about diversity that no longer felt safe bringing up the topic of diversity in classroom because of the responses from their professors and peers. This ranged from their comments being ignored, to being told to bring the issue up in the diversity class (as if this was the only place to talk about diversity), to being criticized or responded to hostilely for broaching the topic.

Photo by Louis Hoffman, PhD

Recently, a news story broke about three white male students who filed a complaint about a black female professor because they were offended about discussion of structural racism in a course, including complaints about having to talk about diversity in every class. Of course, various perspectives on what occurred have emerged since the story first was reported. However, it is becoming symbolic of the experience of many people who teach about diversity. It’s a difficult topic and without institution support as well as intentionality in cultivating an environment where these issues are discussed, it is difficult to broach the topic. For many students and professors, this means leaving an important part of who they are personally and professionally outside the classroom.

Despite some proclamations that we’ve have entered a postracial society, it is clear that much work is still needed. I have long maintained that we are not really talking about diversity if we are too comfortable. Yet, unfortunately, this discomfort easily translates to hostility with some individuals, especially when we do not cultivate a safe environment for conversations.

Existential psychology, despite its struggles in becoming more diverse and adequately discussing multicultural issues, does offer some helpful principles for teaching about multiculturalism and diversity. Below is an initial formulation of some principles of an existential approach to teaching about diversity and multiculturalism:

Human Dignity: First and foremost, an existential approach to teaching diversity and multiculturalism must begin with the recognition of the dignity of all people. Compassion, Empathy, and Understanding: Some approaches to diversity focus on accumulating knowledge; however, this is often ineffective. Instead, an existential approach is rooted in understanding that emerges through compassion and empathy for people from different cultural backgrounds.

Go Beyond Knowledge to Experience: Consistent with the previous point, it is important to not just obtain knowledge about diversity, but to also experience. No amount of knowledge can replicate the understanding and wisdom that can emerge through experience. Individuality and Commonality: An existential approach to diversity honors the commonality at the group level as well as a commonality in that we are all human. Yet, it also recognizes our uniqueness, including that we are all individuals and that there remains great variation within groups. A holistic embracing of the person recognizes and respects both aspects.

Knowledge of Differences Improves Our Ability to See People: It is not sufficient to just try to understand each individual as an individual and their own subjective experience, which is sometimes purported within existential and humanistic psychology. Without some knowledge of cultural differences, we are limited in our ability to truly see and understand some forms of difference.

Zhi Mian: Zhi Mian is a Chinese concept that can be translated as “To face directly,” meaning to face oneself, others, and life directly and honestly. An honest facing, especially when it comes to diversity, is challenging, but necessary.

Difference is Difficult: As noted, I’ve often maintained that if conversations about diversity are too easy, then you are not really talking about diversity. This is a difficult topic. If we go beyond superficial conversations, discomfort inevitably occurs at some point.

Acknowledge Limitations: It is important for professors and everyone involved in the dialogues to acknowledge their own limitations in regard to diversity. Everyone has some struggles with diversity, no matter how well one has worked to address these issues personally. Also, with the richness of diversity that exists in the world, no one could fully master knowledge and understanding of all realms of diversity.

It’s the Relationship that Changes: One of the most powerful ways to overcome prejudice is through direct relational contact. While bringing people into contact with people from different cultures may be the most effective way of overcoming the prejudice, other approaches that help to promote empathy and understanding at an experiential level, such as the use of the arts, can also be quite effective.

Achieving Diversity Requires Intentionality: It is not enough to simply say that we value diversity. If we are committed to building multicultural institutions and classrooms, there must be an ongoing commitment and intentionality.

While just an initial outline, these 10 principles drawn from principles in the existential literature
are highly relevant to teaching diversity.

~ Louis Hoffman

Road Trip

This blog was originally published on November 8, 2013 on the New Existentialist Blog. It was republished here after the New Existentialist Blog was discontinued.

Recently, I returned from a road trip with my four-year old son. We flew back to Iowa and then drove across country to San Francisco. Ever since I learned to drive, I have loved road trips. As I’ve become older, I realize that road trips can be quite existential, which is part of my attraction. This road trip, however, was unique. It contained much of the classic road trip, but was quite special since my middle son was with me, and I connected with so many people who are important in my life.

The Lessons

The Value of Isolation. This is changing more and more with technology; however, there is still a component of isolation part of a road trip. My son and I were on the road for 4½ days. While driving, I could not check Facebook or check email, and was relatively inaccessible to my work. Although my son and I played many games of imagination along the way, there was also a great deal of time where I was primarily alone with my thoughts. Distraction has its place. Sometimes we need to tune out. However, distraction has become a way of life for too many of us. When it comes to really living, even work can be a distraction. But on that open road, there is not so much to distract and overwhelm us.

The view of the Garden of the Gods from Gold Camp Road.
Photo by Louis Hoffman, PhD

Vastness, Smallness, and Humility. We saw so much vastness on our trip. In Iowa and Nebraska, we saw cornfields that stretched further than we could see. In Nebraska, we watched enormous thunderclouds stacked up into the sky. In Colorado, we saw mountains that dwarfed us. Then in Utah and Nevada, we saw deserts and sand extended to the horizon. How could one not be reminded of just how small we are when experiencing such vastness? When I lived in Colorado, I could step outside to our porch and see Pikes Peak in the distance. This was very powerful to me. It always calmed me, just gazing at its beauty.

But Pikes Peak did something more. As I gazed at its enormity, I was able to connect with my own humility. It seems today so many people are jostling for power, trying to prove that they are important. So many people are trying to be mountains. When people become focused on their own self-promotion
and seeking their own power, harm almost inevitably occurs. We all have potential for such harm. For me, just gazing upon and recognizing this vastness has a peaceful, humbling component to it. As we drove so many vast spaces, I could feel myself peacefully recentering in my own smallness.

Finding Beauty. Having grown up in the great Midwest, I’ve long been awed by its beauty. I’d be surprised when I’d hear from so many about how boring it was to drive through these Midwestern states. Hearing this, I’d always feel sad for them that they could not recognize the beauty. But this also taught me a lesson: Whether we find beauty is not about whether beauty exists out there. Rather, it is about whether we are able to cultivate the ability to see it. In Colorado and Tahoe, few miss the beauty. But my son and I were able to find beauty in the cornfields and deserts as well as the mountains. The eyes of a child are often so much better at seeing such things.

Relationship. It always seems to come back to relationships in the end, and the same is true on a road trip. On this particular road trip, the biggest relationship was the one with my middle son. In many ways, I found myself profoundly sad when the road trip was over. There were many reasons for this, but the biggest was that this special time with my son had come to an end. We were both ready to be home, but I also was not ready for this time to end.

I have been quite blessed to have developed good friends strewn across the United States and, to a large degree, the world. Along the trip, my son and I were nourished by these relationships. In Iowa, Nebraska, and Colorado, these relationships restored and blessed us. It was my first time returning to Colorado since having moved from this place our family loved and called home for many years. It was amazing how quickly again it felt like home—the town, the place, but even more, the people.

The relationships with those who were not on the road trip was striking, too. I am often aware of this as I travel. I love to travel and am blessed with many opportunities to follow this passion. Yet, increasingly over time, I recognize how meaning is always greater when my wife and my sons are part of it. In the end, the road trip reminded me in so many ways of the relational blessings in my life.

Conclusion

That amazing open road seems to do so much for my soul. It deepens my relationship with nature, with myself, with my friends, and with my family. For some, a road trip is a vacation or a party or what we must do to get to our destination. Yet, for me, when cultivated well, a road trip is a revitalizing spiritual experience.

~ Louis Hoffman

Report from the Third International Conference on Existential Psychology in Guangzhou, China

This blog was originally posted on July 8, 2014 on the New Existentialist Blog. It was reposted here after the New Existentialist Blog was discontinued.

The Third International Conference on Existential Psychology was held June 13-15, 2014 in Guangzhou, China, hosted by the Guangdong University of Foreign Studies. The first International Conference on Existential Psychology (ICEP) began in 2010, and continues to be offered every other year at different locations in China. As with the first two conferences, the third conference was a great success, drawing presenters and attendees from around the world.

Mark Yang presenting. Photo by Louis Hoffman, PhD

The ICEP has been an outgrowth of trainings and dialogues in China. From the outset, the focus has been on dialogue and exchange. Emphasis is placed on having a balance in presentations from Eastern and Western scholars and clinicians who, with the exception of the keynotes, are paired together to assure that each breakout session has different cultural perspectives represented. Presenters from the West are strongly encouraged to familiarize themselves with Eastern perspectives before submitting proposals and attending the conference, integrate Eastern perspectives into their presentations, and encourage feedback regarding ideas that may not fit with Eastern culture or require adaptation. Presentations from Eastern scholars often focus on comparisons between indigenous Eastern perspectives and existential psychology and the development of Eastern approaches that could be considered indigenous Eastern existential psychologies.

The structure of the conference has been intentionally constructed to promote dialogue. Whereas many academic conferences focus on the debate of ideas, which has it place, ICEP focuses on dialogue, exchange, and mutual growth. Similarly, whereas it is common for Western scholars to assert the superiority of their approach and encourage the application without adequate consideration of culture, ICEP encourages a more humble approach that recognizes the importance of cultural critique, adaptation, and mutual exchange.

The intentional development of this structure has been an important part of the ongoing success of the conference. Those who have attended from the East and the West regularly talk about this as more than just another academic conference; rather, they speak of ICEP as a life-changing experience.

While the academic portion of the ICEP is important, the most valuable experiences often are the relationships that develop between sessions and during the meals together. This is where the conversations deepen and expand. Most individuals who attend the conference remain in contact with several people they met at the conference, which extends the impact of the conference and depth of exchange.

Photo by Louis Hoffman, PhD

Some of the deepest relationships are formed with the translators. At the third ICEP, we were blessed to have a number of very talented and dedicated translators. These were advanced students at Gungdong University of Foreign Studies who were studying to be professional translators. They also served as our hosts, greeting us at the airport, helping us find our ways around, and helping us with order our meals. In addition to guiding us and translating, they helped us better understand their culture.

Conference Highlights

It is hard to single out highlights of the conference as there were many, and it is only possible to attend one breakout session with several being offered concurrently. However, I will mention a few, focusing on the keynote addresses for this article, with the hopes that others who attended will also posts other highlights.

Mark Yang, who has long been a popular speaker at ICEP, gave a powerful keynote address on “Filial Piety and Love” from an existential perspective. This keynote, which provided an impressive balance of scholarly and emotional depth, was referred to by many as the most powerful keynote address. Mark, who is originally from Taiwan, lived and studied many years in the United States, and now has been living in China for many years, is increasingly identified as an important influential scholar and trainer in China and the United States.

Anne Hsu also gave a very emotionally powerful keynote leaving many people deeply moved. Anne, who is a therapist in Taiwan, spoke of love, acceptance, and cultural identity as someone who has lived and been part of different cultures. Xuefu Wang, who has given a keynote at each of the ICEP conferences, continued to develop and share ideas related to his zhi mian therapy approach, which has been identified as an indigenous existential approach to therapy.

Yang Shoagang, who has helped translate existential writings from the West, gave an important keynote address examining the similarities and differences between several Eastern philosophies and Western existential psychology. Shaogang encouraged a focus on the similarity, which he believes is much greater than the differences between Eastern thought and existential psychology. Heyong Shen, an influential Jungian scholar, also provided a keynote from the East on a psychology of love rooted in the ideas of Carl Jung, Carl Rogers, and Rollo May.

Myrtle Heery Keynote Photo by Louis Hoffman, PhD

From the West, Myrtle Heery provided a keynote on “How to be a Guide to a Traveler on the Existential-Humanistic Journey.” Myrtle has been sought as a keynote speaker since the first conference; however, ICEP was never scheduled at a time that worked for her. Myrtle, who also was a discussant in the closing roundtable discussion and closing ceremonies, was a very popular speaker at the conference.

Erik Craig, who has been a popular speaker at all three ICEPs and also a keynote at the first conference, delivered another wonderful keynote address. This keynote, which was more personal and built upon his relationships with several mentors, was another keynote that was powerful on the scholarly and academic levels.

The other keynote from the West was given by Richard Bargdill, who provided an overview of key themes in existential psychology. For a number of the attendees of the conference, this was their first substantive exposure to existential psychology. Rich, who also has been a popular presenter at all three ICEPs, opened the conference with his keynote address.

Conclusion

The impact of the ICEP conferences has been quite impressive. Not only has it helped to develop existential psychology in China and the East, but it has also profoundly impacted existential therapists from the West and helped advance existential psychology.

~ Louis Hoffman

Reflections from the Protest at the American Psychiatric Association Convention: Existential Psychology in Action

This blog was originally posted on June 7, 2013 on the New Existentialist Blog. It was reposted here after the New Existentialist Blog was discontinued.

A few Sundays ago, I attended a protest at the American Psychiatric Association Convention in San Francisco with my Saybrook colleagues, Kirk Schneider, Kristopher Lichtanski, and Shawn Rubin. We attended because of our concerns about Diagnostic and Statistical Manual of Mental
Disorders (DSM5) due to be published next month. Despite numerous strong critiques of this new manual that have been coming from mental health professionals, this book has already been on bestseller lists based on preorders. Saybrook University and the Society for Humanistic Psychology have been among the leaders in voicing critiques of this manual. However, the critiques are quite widespread.

An Honorable Process

I have been proud of humanistic and existential psychology’s leadership in responding to the DSM5. Often, humanistic and existential psychology are seen as a movement of rebels, and occasionally, we get portrayed as radicals. While there is some truth to this (I think it is more accurate to say we tend to be a passionate group as opposed to extremist), it is hardly an accurate portrayal of the broader fields of humanistic and existential psychology. In regard to the DSM5, humanistic psychology has brought forth a balanced critique rooted in scholarship, philosophy, research, and ethical sensitivity. In the initial thrust of voicing our concern, we focused on developing strong critiques while asking for dialogue and an external review.

It would have been easy to take a more radical approach, and other groups have done this. However, our willingness to take a balanced approach has brought about credibility. Recently, I had two interviews about the DSM5 and the concerns about this manual. In one, it seemed evident that the reporter was frustrated that I would not provide anything “juicier.” While sensationalism may draw more attention, it does not bring with it credibility.

Personally, I am glad that other groups are also drawing attention to the DSM5, and I hope that this leads to a much larger conversation about these concerns. As this occurs, I hope humanistic and existential psychology can remain a balanced, credible voice rooted in good scholarship and clinical wisdom.

The Heart of the Concern

There are many places where readers can find a more in depth discussion of the concerns about
the DSM5, so I will not review all of them in this article. Instead, I would direct readers to the
following resources:

  • The Global Summit on Diagnostic Alternatives: An Online Platform for Rethinking Mental Health (http://dxsummit.org)
  • The Coalition for DSM5 Reform (http://dsm5reform.com)

However, let me briefly highlight some major concerns:

Science: Many of the new diagnostic categories have been criticized for being based upon questionable reliability by the DSM’s own standards. Thus, even from within its own epistemological framework, the DSM5 has significant weaknesses.

Peer Review: While the DSM5, during in its development, proposed that it was an open process and receptive to feedback, the evidence does not support this. The Society for Humanistic Psychology’s open letterturnedpetition gained nearly 15,000 signatures and was endorsed by many major mental health organizations around the world. In this letter, there was a call for dialogue and an external review. This was denied. The American Psychiatric Association demonstrated that it was not open to conversation or alternative perspectives even when there was a strong voice of concerns by many mental health colleagues and leaders in the field. The DSM5’s alleged attempts to be open failed as they went around a more thorough and objective peer review process.

Ethical: The DSM5 is lowering many diagnostic thresholds, which will drastically increase the number of people with a diagnosis. As medication continues to be advertised and purported as the first line of treatment, this means many more people will be stigmatized and then placed on medications that have sometimes serious and unknown long-term side effects (they are not old enough to really know the long-term effects) despite safer alternatives.

Economic: There are at least two serious economic concerns with strong implications. First, there exists a serious conflict of interest in that well over half of individuals serving on the DSM committees were also on the payrolls of pharmaceutical companies. Second, while it is touted that the lowered diagnostic thresholds will help with access to mental health, I am not convinced. The insurance companies are well aware that the APA is, in essence, changing what is considered a mental illness to get more money out of them. It is likely that the insurance companies will respond in a way to protect themselves and, in ways, they need to. This may dramatically increase the costs of health care, particularly if it contributes to placing a large number of individuals experiencing temporary life distress onto medications for a long-term period. This impacts everyone. Additionally, it is likely that insurance companies may respond by demanding more evidence to justify treatment, which could mean that many people who really do need treatment will be put through greater scrutiny and possibly have difficulty getting access to treatment. Therapists may see an increase in documentation required to support the need for treatment, particularly when longer-term treatment of more serious issues is warranted. There are better ways to work to assure that people who need treatment have access to it.

Sociopolitical: Already, individuals representing various forms of diversity, including cultural diversity, are more likely to be diagnosed at higher rates than the dominant culture. This labeling can be used in ways to exert power over these groups through stigmatization and furthering group stereotypes. It is likely that the lower thresholds will disproportionately stigmatize these individuals. Additionally, vulnerable populations, including the elderly and children, are already seeing the largest increases in prescriptions of medications. This will likely get worse.

Conclusion

As we stood on the sidewalks outside the Moscone Center in San Francisco, we knew many people who walked by would discard us as extremists. However, if one were to step back to take a more objective look, it quickly becomes evident that the extremists in this case is the perspective of the American Psychiatric Association as evidenced in the new DSM5 manual. It is clear that this manual in many ways meets the criteria of a polarized position, as it represents a “fixation on one point of view to the utter exclusion of competing points of view” (Schneider, 2013, p. v). The American Psychiatric Association demonstrated polarization in rejecting the widespread call for an external review by qualified experts.

Yet, even if we are considered the extremists, rebels, or radicals, there is often a place for this. As Rollo May (1975) stated, “Recall how often in human history the saint and the rebel have been the same person” (p. 35). While none of us protesting the DSM5 would claim to be saints, I am confident that in this situation we are on the same side as the saints.

References

May, R. (1975). The courage to create. New York, NY: Norton & Company.

Schneider, K. J. (2013). The polarized mind: Why it’s killing us and what we can do about it. Colorado Springs, CO: University Professors Press.

~ Louis Hoffman

Note: Although this site is owned by Louis Hoffman, it supports the Rocky Mountain Humanistic Counseling and Psychological Association (RMHCPA), which is a 501(c)3 nonprofit organization. As an Amazon Associate, RMHCPA earns from qualifying purchases made through the links on this page.

Marriage Equality, Religion, and Polarization

This blog was originally posted on May 14, 2013 on the New Existentialist Blog. It was reposted here after the New Existentialist Blog was discontinued.

One of the most divisive and polarizing issues in contemporary United States society is marriage equality. Kirk Schneider’s new book, The Polarized Mind, aptly demonstrates why we should be very concerned about this not only because of the importance of the issue, but also because of the dangers inherent in polarization. Schneider (2013) describes polarization as “the elevation of one point of view to the utter exclusion of competing points of view” (p. 1).

According to Schneider (2013), polarization often has some type of fear or anxiety at its root, such as the fear of one’s own insignificance. However, many fears and anxieties can be at the root of polarization. Often, polarization emerges from our inability to tolerate the unknown. Similarly, Terror Management Theory suggests that in times of fear and insecurity we often cling to one’s own identified “in group,” while strongly directing anger or aggression toward an out group, especially if that out group is identifiably different in important ways (Pyszczynski, Solomon, & Greenberg, 2003). It should not be a surprise that both Schneider and Terror Management Theory draw heavily upon the work of Ernest Becker, and in particular, his important existential treatise, The Denial of Death (1973).

Photo by Louis Hoffman, PhD

Polarization in the Gay Marriage Debate

Too often, the debate over marriage equality is ugly. This easily qualifies as a polarized issue. Frequently, individuals involved in the debate talk past each other, not able to recognize the arguments, or even the humanity, of the other person. This is quite evident when Pat Robertson, a popular Christian television evangelist, says that “a murder can change, a rapist can change, a thief can change” as a direct comparison in his argument that God can change a person’s sexual orientation. To make such an audacious and offensive claim seems to require “the utter exclusion of competing points of view,” as Schneider has stated.

Yet, despite being an ardent activist for marriage equality, I do not believe that all individuals arguing against gay marriage are polarized, nor are they “bad people.” Furthermore, there are individuals who are for marriage equality in such a way that it does not respect the humanity of those who are genuinely struggling with the issues of gay marriage because of their religious convictions. This is not helpful in the fight for marriage equality.

The place where transformation occurs is a space where we can move beyond our polarizations —a place where we can meet and listen to each other humanely, despite our differences. I am confident that if we can meet in this space, more people will be converted to supporting marriage equality than if we remain in our polarized camps villainizing each other.

Power and Victimization

It has become popular for Christians opposing gay marriage to claim victimization in the debates over marriage equality. Following Jason Collins coming out as a gay pro basketball player, there were many articles and captioned pictures saying that Collins was being portrayed as a hero, while Tim Tebow, the pro football quarterback who was very forthright in his Christian beliefs, was being told to “shut up” and portrayed negatively for being a Christian. This, too, reflects polarization, as it utterly disregards significant evidence that contradicts this portrait. First, and most obviously, there are many, many professional athletes who are open about their Christian faith who are never criticized for this and often praised. Tebow was criticized and made fun of for many reasons, with his approach to talking about his faith just being one of them. While this treatment of Tebow was often cruel and frequently crossed the line, it was not his faith, per se, that drew the criticism and mocking.

However, there is also a disregard for the issue of power when maintaining that Christianity is being victimized and discriminated against. Much of the first half of Schneider’s (2013) book, The Polarized Mind, presents case studies on what happens when polarization is combined with power. This is a dangerous combination. Generally, the more extreme the polarization and power, the more extreme the consequence will be.

Recently, many in the Christian community have started to point out that Christians are becoming the target of oppression, discrimination, and derogatory acts. There is some truth in this claim and to a degree I am sympathetic. At the same time, it is important to keep in mind that Christianity has long been the most privileged religion in the world. This may be beginning to change; however, it is evident that it is still the most privileged religion in the world at this time and, in particular, in the United States. It may be that the marriage equality issue is the one that signifies the loss of this privileged position. Yet, if Christianity wants to advocate for sympathy, it ought to concurrently speak out against those who, in the name of Christianity, say harmful, extremist, derogatory statements. It ought be Christians, even those who are in agreement in opposition to marriage equality, who are the first to tell Pat Robertson that he crossed the line. Until this occurs on a broad level, I do not anticipate Christianity will receive
much sympathy except from within Christianity.

I want to clarify that I am not advocating for a statement against Christianity. I come from a background of Christianity, even earned degrees in Christian theology and studied at two Christian seminaries. I am also quite aware that many Christians are strong advocates of marriage equality. Rather, this statement is a human statement, and I believe that marriage equality is a human issue. Thus, I see marriage equality highly consistent with an existential worldview.

We ought to strive for all people to rise above their polarizations and for all people to rise above harmful prejudices. Yet, we are human and these will continue. If we are to become a more civil and less violent world, we must first hold our self and the groups with whom we identify accountable. We must also be honest about the role of power in all discourse.

Conclusion

Marriage equality is arguably the civil rights issue of the current era. As a strong advocate for marriage equality, I have advocated that 1) there is an existential foundation for marriage equality, and 2) that the polarization of this issue is problematic and dangerous. Polarized advocates for marriage equality are less likely to be effective in garnering support for marriage equality. Additionally, many of the polarized statements of the opponents of gay marriage make statements that are discriminatory and hurtful. Our goal in this debate ought be to move beyond polarization into honest dialogue.

References

Becker, E. (1973). The denial of death. New York, NY: Free Press.

Pyszczynski, T., Solomon, S., & Greenberg, J. (2003). In the wake of 9/11: The psychology of terror. Washington, DC: American Psychological Association.

Schneider, K. J. (2013). The polarized mind: Why it’s killing us and what we can do about it. Colorado Springs, CO: University Professors Press.

~ Louis Hoffman

Note: Although this site is owned by Louis Hoffman, it supports the Rocky Mountain Humanistic Counseling and Psychological Association (RMHCPA), which is a 501(c)3 nonprofit organization. As an Amazon Associate, RMHCPA earns from qualifying purchases made through the links on this page.

In Defense of Summer Break for Teachers and Academics: What Critics Need to Know

This blog was originally posted on July 3, 2013 on the New Existentialist Blog. It was republisehd here after the New Existentialist Blog was discontinued.

It is very common to hear strong criticisms of the teaching profession for what is perceived of as “lax schedules,” including having summers off. I admit, prior to entering the profession, I would be one to share these criticisms. However, after teaching for more than 10 years, I would happily invite these critics to shadow a teacher any given semester and see if these criticisms are valid. Mind you,
too, that I write this on my official “summer break” from my academic position.

Photo by Louis Hoffman, PhD

The Myth of “Summer Break”

Before making an argument that there really is no such thing as summer break, let me acknowledge that there are some academics that exploit the system and take undue advantage. However, this is true in any profession. As is also true in most professions, the vast majority of individuals in the teaching profession are highly upset and offended by their colleagues who exploit the system. Yet, if we were to judge any profession based upon the bad examples, there would be no noble professions left. However, let me focus on the common misunderstandings.

Break as a time for maintaining one’s expertise. It is strongly desirable that our teachers and professors maintain themselves as experts in their respective fields. We expect teachers to stay current in their field, as well as in the teaching profession in general, and not simply teach based upon what they knew when they started their careers. An essential obligation of any teacher of excellence is to maintain a commitment to being a lifelong learner and staying current on the most important trends in their field.

For most teachers, their schedules are too busy to keep up on the professional literature during the academic term. During this time they are spending much of their free time, including many evenings and weekends, preparing for class, grading papers, and doing other responsibilities beyond the classroom, such as contributing to the accreditation process, serving on faculty committees, and oneonone
mentoring of students.

If we want our students to learn from experts, we need to protect the time of teachers so that they have time to stay familiar with, and even contribute to, the professional literature. The primary time when teachers do this is over the summer. When I read a journal article or book during the academic term, it is generally time spent beyond the 40 hour workweek. Most of the conference papers, journal articles, book chapters, and books I write are also a commitment beyond the 40 hour workweek. Although we expect our teachers to remain experts, we do not support them in doing this.

Course preparations. Breaks, such as summer breaks, are when teachers and professors update their courses, maintain their credentials, catch up on the literature, and contribute to the professional literature. It is the things that teachers do during their “breaks” that allow them to be the type of experts we need teaching our students. Those who have never taught do not realize the many hours of work that goes into preparing for each hour of teaching. Given a typical academic schedule, much of this needs to be done over the summer “break.” Unusual Work Schedules. Teachers and professors rarely have consistent 40 hour weeks.

Forty hours are realistic during a few points of the term. However, when papers are due, midterms and finals need to be graded, comprehensive exams are turned in, or thesis and dissertation deadlines near, we again must sacrifice many evenings and weekends in order to give our students the timely feedback that is expected.

Photo by Louis Hoffman, PhD

The Economy and Education. Teachers invest time and money in preparing for their career only to get a poor return on their investment monetarily and in terms of respect. Yet, we are expected to continue to invest throughout our careers. The amount of money teachers and professors receive to attend the professional conferences they are expected to attend has been decreasing in recent years, meaning that increasingly they must invest their own limited time and money to attend these conferences. If they do not do this, they are not maintaining their credentials, and it threatens their job security.

Since the problems in the economy have begun, the teaching profession has been hit hard. College professors are asked to do more and more that traditionally was assigned to other roles at the university. Our roles are expanding, yet our pay has not increased and often has decreased. We have less and less time to be scholars with increasing expectations.

It seems our society does not recognize the importance of education. Yet, as we move to a global marketplace, and other countries are investing a great deal in improving their education, it is likely that the place of the United States in the global economy will be threatened. As I travel to Asia each year, I noticed how their education is improving and their commitment to learning is far greater than what I witness in the United States. This worries me greatly.

What Does This Have to Do with Existential Psychology?

From an existential perspective, engagement with philosophy, scholarship, and the arts is emphasized not because they help us to expand our knowledge, but because they influence who we become. I am deeply thankful that I learned from teachers who were given the time to be scholars, who engage in their professional communities, and who are involved in their profession. They were not just teachers, which is what made them great teachers. Today, we seem to want to reduce teachers to being nothing more than their teaching role. If we succeed in doing this, we will have lost our ability to truly educate our students.

~ Louis Hoffman