Tag Archives: existential therapy

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

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.

A Cultural Crisis of Responsibility: Responding to a Denial of Our Humanity

This blog was originally published on the New Existentialist Blog on May 6, 2014. It was republished here after the New Existentialist Blog was discontinued.

When I received my new insurance cards for our family’s vehicles, I was struck that on the back it reads, “Do not admit fault,” in bold print. In a previous employment setting, we were told to never admit a mistake due to the possibility it could create a vulnerability to being sued. Many therapy students, by time they graduate, are so afraid of making a mistake that could cost them their licenses that they end up being highly constrained therapists, often leading to ineffectiveness.

I was recently part of an intense disagreement that occurred within a group setting. In trying to understand and work through this conflict, I consistently attempted to recognize my contributions to the conflict and acknowledge them with an apology. Several people who were aware part of the process as well as others I consulted with encouraged me to stop admitting mistakes. Their reasons were primarily twofold. First, they noted that often I seemed to be looking for my mistakes and acknowledging things that were not really my fault. Second, they worried that this would be used against me. Although my friends and colleagues were right, I insisted on acknowledging my contributions to the problems even when minor or unintentional. I felt my integrity would not allow for me to do anything else. Additionally, I hoped that my taking ownership of part of the problem would make it easier for others to do the same. In the end, taking responsibility was ineffective, but I still feel good about my choices to take responsibility where I contributed to the problem.

It seems American culture has become terrified of responsibility. Taking responsibility is often hard enough without the cultivation of this fear. Yet, we seem to be taking this to extremes, as so often happens in the United States, and it is contributing to some rather serious problems.

Photo by Louis Hoffman, PhD

Authenticity, Zhi Mian, and Self-Acceptance

The denial of responsibility is almost inevitably an inauthentic and self-deceptive endeavor. The
principle of zhi mian calls us to face ourselves, others, and the world directly and honestly. When we do this, we are flooded with the recognition that we are imperfect and responsible for many mistakes. This is part of being human.

An authentic call to responsibility pushes us toward a deeper self-acceptance (See Hoffman,
Lopez, & Moats, 2013). Self-acceptance too often is intertwined with attempts to rationalize ourselves as being right or justified in our mistakes instead of embracing our humanity as imperfect creatures. Authentic self-acceptance requires that we are honest with ourselves about responsibility. Instead of seeking to justify our mistakes, we embrace them. This is not easy. If it seems to be, then one should question the authenticity and depth at which this is embraced. Yet, when we can establish a foundation of self-acceptance that is honest while deeply acknowledging our own imperfections and humanity, then we can use this self-acceptance as a foundation for responsibility.

Mutual and Collective Responsibility

The idea that ‘it takes two to have a conflict’ is a common cliché, but rarely is the deep meaning of this simple phrase lived and embraced. This cliché again points to our humanity; we are all imperfect and that even when our intentions are good, we will still make mistakes.

In my marriage, I have learned over and over that it is ineffective to try to identify and point out the mistakes that my wife is making. It is not because my wife is resistant to acknowledging her faults or mistakes; in fact, the reason has nothing to do with her. Instead, this is ineffective because of the impact it has upon me regardless of her response. When I look for my wife’s mistakes, I feel like a victim and become angry, typically about something over which I have very little control. When I focus on looking for my own mistakes, even when they are unintentional, I have a very different attitude. I am able to approach conflicts softer with greater openness.

In leadership roles in organizations, I increasingly find myself advocating for mutual responsibility. Conflicts within groups and organizations easily become polarized, with individuals or groups being blamed for the problems. This, too, is deception. Organizations and groups are almost inevitably destined to repeat cycles of scapegoating, blaming, and conflict if they cannot learn to take mutual responsibility for problems. This rather simple idea too often seems to become lofty idealism when brought into practical application.

Of course, there are always exceptions. I am not suggesting that shared responsibility is a universal. Child abuse, rape, and other tragedies have innocent victims. Yet, if we are honest, conflicts and problems where there is a single responsible part are quite rare in comparison to the pervasive examples of collective responsibility.

Conclusion

Most pieces I write for the New Existentialists I write with the hope that it may have at least some positive impact, even though most likely small. Yet, I write this piece with a sad heart, confident that it will have little to no impact. There is too much cultural pressure to the avoidance of responsibility and I don’t foresee a change or even much hope. We see this in politics, in business, in friendships, and in families. I have witnessed and experienced too many friendships and relationships end over this deep resistance to responsibility. I do not see myself as above this either. When confronted with my mistakes, my typical first reaction is defensiveness and often anger. Frequently, I act from this place instead of mindfully watching my first reaction and waiting to respond until I have more honestly analyzed the situation.

So why do I write this piece? In part, it is a confession. In part, it is to hold myself accountable to striving toward more authentic responsibility and self-acceptance. But most of all, I felt compelled to write.

References

Hoffman, L., Lopez, A., & Moats, M. (2013). Humanistic psychology and self-acceptance. In M. Bernard (Ed.), The strength of self-acceptance: Theory, research, and practice (pp. 317). Springer.

~ Louis Hoffman, PhD

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.

On Being an Existential Psychology Evangelist

This blog was originally published on September 18, 2013 on the New Existentialist Blog. It was republished here after the New Existentialist Blog was discontinued.

Several years ago I was teaching at a university in Colorado and a small group of us were working to fan the fire of interest in existential psychology with some success. Each year, we brought Kirk Schneider to co­-teach a seminar on existential psychology. Mark Yang began joining us from China, often with some Chinese colleagues. I fondly remember one evening having dinner with Kirk and Mark in one of my favorite restaurants in Manitou Springs. Our conversation drifted to the idea of being existential evangelists. The use of “evangelist” was, in part, in jest. Yet, the idea of this always stuck with me.

The idea of “evangelism” is generally connected with trying to convert people to a particular religious perspective, most often Christianity. As hopefully is evident, our use of the idea of being an “evangelist” was not intended to in any way to suggest we wanted to convert people to or from a religious perspective, but rather to draw people into identifying as an existential therapist.

Respective Existential Evangelism

A primary challenge of any type of evangelism is to try to convert or draw people into affiliation with a perspective while being respectful of differences. Most people who know me at least fairly well recognize that I have a strong passion for the existential psychology. It is not just what I do in my professional world, it is part of who I am and part of my way of being.

Yet, I firmly believe that the world would be worse off if everyone was an existentialist. There is beauty in diversity, and this beauty is important for the world. In psychology, the diverse perspectives are essential in being able to meet the needs of diverse clientele. The dialogue between different perspectives helps advance each while too much agreement easily falls prey to group think.

The research on psychotherapy effectiveness suggests that all bona fide therapy approaches are about equally effective (Cleare­Hoffman, Hoffman, & Wilson, 2013; Elkins, 2009; Wampold, 2001). Yet, this does not mean that it does not matter what approach to therapy one provides. The research also suggests that believing in one’s approach to therapy is more predictive of successful therapy outcomes than what we do. Thus, having a therapy orientation that one believes in is vitally important in becoming an effective therapist.

The client buying into the therapy approach is also an important predictive factor of therapeutic success, regardless of therapy orientation (Elkins, 2009; Wampold, 2001). I believe that this suggests that we should not be searching for which therapy is the most effective with which diagnosis or demographic, but rather which therapy is the best fit for a client’s values and desired way of being. If we can match the therapeutic approach that provides the best fit with who the client is, then it is more likely to be effective, and they are less likely to drop out of therapy. The different therapy approaches represent, at times, significantly different ways of being.

For instance, Cognitive Behavioral approaches to therapy implicitly value a more rational approach to living that values thinking over feeling or experience. While some existential approaches can be fairly cognitive or rational as well, in general, existential approaches value a fuller and deeper embracing of one’s emotions as well as their thoughts. Obviously, there is much more to the similarities and differences than illustrated in this one simplified example, but it does give some perspective on the implications of different therapy approaches.

As therapists, it is important for us to respect what could be termed “ontological diversity,” or different ways of being, and recognize the connection of this to different types of therapy or, at the least, different ways of implementing therapy approaches. This realm has largely been ignored as therapists go about imposing ontological perspectives on their clients without considering the implications of this and possibly without even recognizing that they are doing this. Respectful existential evangelism, or recruitment, recognizes and respects these differences while trying to avoid such ontological impositions.

Authenticity

Evangelism is often associated with coercion, converting, or attempting to change someone’s beliefs and/or values. I have never had much interest in this. Thus, it might seem that I am a rather poor existential evangelist. However, instead of trying to convert people to an existential approach, my desire to is to speak passionately about existential psychology in order to attract people individuals for whom this is a good fit.

When I have taught classes such as Theories of Personality, I will often state that I believe that I have done a very poor job teaching if everyone leaves the class identifying as an existential therapist. If all the students agree with me, I most likely have been more successful at coercion than illumination, which is never my goal.

I deeply believe that existential psychology is important, and that it can play an important role for changing the world for the better. It is from this belief and the associated passion that I hope to draw people in to existential psychology. I am confident that I have been able to do this with at least some success in my career thus far.

Conclusion

The best evangelism is not coercion or convincing others that one’s perspective is right or the best view; it is helping people explore their values and discover who they are. My experience is that when people are able to come to an understanding of what existential psychology represents as a way of being without the distortions of how it is often misrepresented, many find themselves deeply drawn to this approach. Yet, misconceptions about existential therapy are common and must be clarified. In the end, however, just sharing our passion and helping people understand the implications of existential psychology can be a very effective and authentic way of being an existential evangelist.

References

Cleare­-Hoffman, L., Hoffman, L., & Willson, S. (2013, August). Existential therapy, culture, and therapist factors in evidence-­based practice. In K. Keenan (Chair), Evidence in support of existential ­humanistic psychotherapy: Revitalizing the third force. Symposium presented at the 121st Annual Convention of the American Psychological Association, Honolulu, HI.

Elkins, D. E. (2009). Humanistic psychology: A clinical manifesto. University of the Rockies Press.

Wampold, B. E. (2001). The great psychotherapy debate: Models, methods, and findings. Lawrence Erlbaum & Associates.

~ Louis Hoffman, PhD

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.

Would the True Existential Therapy Please Stand Up? Eclectic, Antagonistic, or Integrative?

Originally published on the New Existentialist Blog on September 5, 2013. Republished after the New Existential Blog was discontinued.

One of the interesting aspects of being an existential therapist is learning the perceptions that others have about what it means to be existential. After having taught about existential psychology at seven universities, I have heard quite a few different perspectives. However, the diversity within existential psychology is maybe as diverse as the perceptions from outside.

I have advocated that there is no one existential psychology, and that to advocate for a single or pure existential psychology is actually quite unexistential (Hoffman, 2009). In many ways, it is better to see existential psychology as a mosaic in which there are a number of different values and positions that most existential therapist ascribe to; however, there are not any essential ideas or values that serve as a litmus test to identify a true existential therapist.

The Relationship of Existential Psychology to Other Therapy Orientations

Although there may not be a singular existential approach, it is important to consider the relationship of existential psychology to other approaches. Existential and humanistic psychology has a reputation of being antagonistic to other approaches to therapy. It is often pointed out that humanistic and existential psychology began as a reaction against behavioral and psychoanalytic approaches and has always had a bit of a rebellious flair.

Certainly, there is some truth in this characteristic of existential psychology. However, as Grogan (2013) points out, this was not the intent of many of the early founders of the third force movement. Maslow and Rogers did not see humanistic psychology as opposed to mainstream approaches (i.e., behavioral and psychoanalytic, at that time), but rather as building from them while addressing some of their limitations. Similarly, May (as cited in Grogan, 2013) said,

“…if humanistic psychology is only a protest, we can be sure that its demise will be assured” (p. 291).

While humanistic and existential psychology always intended to provide a critique of the mainstream, we must keep in mind what the best critiques are all about. It seems that in contemporary times, many associate critical thinking or offering a critique as simply finding the weaknesses, being critical, and maybe even attacking the position being considered. However, this is often the exact opposite—the lack of critical thinking! To critique or provide critical thinking means to think deeply and consider the strengths, weaknesses, limitations, and applications—not merely to be critical. At times, the best critiques are quite positive. If existential and humanistic psychology are nothing but critical of mainstream psychology and other approaches then our credibility ought to be called into question. When we rebel, it is vital that we have a cause and that we offer an alternative. We must, particularly given our reputation, make sure that our critiques are well grounded and balanced, lest we not be taken seriously by anyone but ourselves.

At the same time, it is important to stand for something. My concern about eclectic approaches to therapy is that they often have no foundation from which to stand. The idea of eclectic is essentially,
“we use what works,” but often insufficiently considers what it means to work. Additionally, it does not consider whether what is deemed to works fits with the values of those for whom it is purported to work. As C. S. Lewis stated:

Of all the tyrannies a tyranny sincerely exercised for the good of its victims may be the most oppressive.… To be “cured” against one’s will and cured of states which we may not regard as disease is to be put on a level with those who have not yet reached the age of reason or those who never will; to be classed with infants, imbeciles, and domestic animals. (as cited in Szasz, 1997).

It is dangerous to proclaim a cure without ever discussing with the client what the cure looks like or if they want it.

Toward Integration

We must stand for something, but in doing so, it is important that we do not stand against everything else. In moving toward an integrative perspective, existential therapists are able to maintain a solid grounding in existential psychology while considering, dialoging, and integrating other approaches. It is important that this is done with thoughtful consideration and critique. If one tries to integrate what does not fit with one’s foundation, then the therapist is likely to confuse the client while working against oneself.

Schneider’s (2008) existential-­integrative approach is not only a solid model for existential therapy, but it is also an important model of integration at its best. Some approaches to integrative therapy really are nothing more than eclectic approaches in a dressed-up language. Other times, the integrations have so many internal contradictions that they are no longer intelligible as a consistent approach to therapy.

Integration, when done right, combines the strength of having a consistent foundation for clinical practice with the adaptability that comes from drawing upon the strengths of different therapeutic approaches. Yet, it avoids the problems inherent with eclectic approaches or sloppy integrations.

Conclusion

Existential therapy is a natural integrative approach. From the early origins of existential thought, it has always been opposed to rigidity and fundamentalisms. Furthermore, integrative approaches avoid the errors of antagonism and being overly rebellious on one hand, while avoiding the groundlessness of eclectic approaches. Additionally, the focus on integration provides a corrective to some of the problems of extremes that has been associated with existential psychology in the past, regardless of whether these problems were based upon reality or not.

References

Grogan, J. (2013). Encountering America: Humanistic psychology, sixties culture, and the shaping of the modern self. HarperPerennial.

Hoffman, L. (2009). Introduction to existential psychotherapy in a cross-cultural context: An East-­West dialogue. In L. Hoffman, M. Yang, F. J. Kaklauskas, & A. Chan (Eds.), Existential psychology-East ­West (pp. 1­67). University of the Rockies Press.

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

Szasz, T. (1997). Mental illness is still a myth. Review of Existential Psychology and Psychiatry, 23, 70­-80.

~ Louis Hoffman, PhD

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.