Tag Archives: Nietzsche

A Tribute to the Students of Humanistic Psychology

This blog was originally published on September 21, 2012, on the New Existentialist Blog. It was republished here after the New Existentialist Blog was discontinued.

Some of my greatest teachers and greatest inspirations as an existential psychologist and professor have been my students. Although it has become cliché to say that teachers learn from their students, I hope to speak to this as a personal experience that comes alive beyond the cliché. When I speak of students, particular students come to mind, though too many to individually identify. However, in this article, I am also speaking to the collective energy and wisdom of the students of humanistic psychology.

Photo by Louis Hoffman, PhD

The New Energy in Humanistic Psychology

There has been much discussion about the youth movement and new energy that students have brought to humanistic psychology, including Rich Bargdill’s (2011) article in The Humanistic Psychologist and Bob McInerney’s New Existentialist post, “On the Movement and Interrelation of Youth and Diversity.” The Society for Humanistic Psychology (SHP) has been growing, particularly in student members, for several years, and the Students of Humanistic Psychology Facebook page has been steadily growing and active. This is some of the empirical evidence of the youth movement; however, like Bargdill and McInerney, I am interested in something more than this.

There is more than just energy, enthusiasm, and numbers coming from the youth movement; important leadership and new ideas are also emerging. There are an increasing number of students involved with various committees with SHP’s board, presenting at our conferences, and recruiting others to humanistic psychology. But it is also important to not underestimate the importance of the energy and enthusiasm. When spending time at SHP’s hospitality suite at APA or at the annual convention, it is talking with students that I often find the most energizing. The energy is catching and a big part of what is drawing in many new voices to existential and humanistic psychology.

Challenging Existential and Humanistic Fundamentalism

“… a people unable to reform will not be able to preserve its old culture either.” Lu Xun (1925/1961)

My experience has been that the youth movement in existential and humanistic psychology has little time for what is perceived as humanistic psychology’s propensity to pick unnecessary fights. Please don’t misunderstand; I am not saying that they are not willing to fight, but rather that the youth movement seems to be more thoughtful about picking battles. Let me give a few examples to flesh this out.

The Open Letter to the DSM5 committee of the Society for Humanistic Psychology has received great attention and attracted many students who are concerned with the DSM5. Many students have appreciated this effort and joined the fight. The success of the open letter committee would not have been nearly as great had it not been for the student efforts, largely directed in social media, to spreading the word.

However, I have increasingly found that even the most passionate humanistic students tend to find the fighting over what is a “pure” existential or humanistic psychology quite distasteful. Many are arguing for a more inclusive understanding of humanistic and existential psychology. Similarly, they often are quite frustrated with the pitting of humanistic psychology against mainstream psychology and the American Psychological Association. Instead, they are providing encouragement and leadership in how we can engage mainstream psychology in a more collaborative manner.

Beyond Discipleship to Mentoring

This quote from Nietzsche is not just about moving beyond the student role, but rather about not being bound by the teacher’s ideology and knowledge. This could be used to contrast a discipleship approach to education with a mentoring model. Disciples are trained in the way of their teacher and to follow their teacher’s wisdom. Mentors provide guidance, encouragement, and training to prepare one to enter the field as a professional or expert. While disciples are often committed to the content of their teacher, mentees are committed to their relationship with their mentor while being empowered to move beyond their mentor in their scholarship and practice.

When teaching, I have often told my classes that if they agree with all that I say in class, I have failed. I deeply believe this. Yet, at the same time, as a human being, I want people to agree with me and affirm that my positions are valid. This is only natural. It takes much more courage and trust to be a mentor than it does to create disciples. An important lesson I have learned from my teachers, who have temporarily occupied the role of student, is that it is much more rewarding to be a mentor, too. Yet, it is also true that it takes more courage to be mentored than to become a disciple.

Multiple Humanistic Psychologies: We are One, but We are More Than One

At the first Society for Humanistic Psychology Conference, there was a tribute to James F. T. Bugental. In this presentation, many of his former students stood up and said what they were doing with Jim’s work. It was remarkable to see the many ways that his work had been applied, including in settings Jim himself never dreamed of venturing. This is one example of expanding humanistic psychology; however, we can talk about other more profound expansions of humanistic psychology.

At the second Society for Humanistic Psychology Conference, it was students that led the initiative to focus on diversity issues in existential and humanistic psychology, including submitting several critiques of humanistic psychology. Students have continued to be some of the strongest voices advocating for diversity and presenting on diversity issues at our conferences.

It is students, too, that are doing some of the most creative work. A few years ago, a group of students created a commercial on the effectiveness of psychotherapy to counter the many advertisements for medications. The video was a brilliant illustration of combining scholarship and creativity to impact the world on important issues in the field of psychology.

Conclusion

Often, it is students and early career professionals who are most able to see existential and humanistic psychology for what it ought to be or what could become. After being in the field for a while, it becomes easier to see it just for what it is. If we want to advance the field, we need to see our students and early career professionals not as people who need to be acculturated into the field, but as colleagues with an important voice and a fresh perspective. We need to see them as people from whom we have much to learn. Existential psychology has been uniquely blessed with unusually talented, thoughtful, and courageous students who are willing to speak their voices and advocate for change.

As I conclude this article I have read back through it several times and keep thinking, “Its not enough.” This article does not do justice to honoring the students of existential and humanistic psychology. So much more is deserved. But maybe this can be a beginning.

References

Bargdill, R. (2011). The youth movement in humanistic psychology. The Humanistic Psychologist, 39, 283287.

Lu Xun, (1961). Sudden notions. In Y. Xianyi & G. Yang (Eds. & Trans.) Lu Xun selected works (Vol. 1). Foreign Language Press. (Original work published in 1925)

Nietzsche, F. (1966). Thus spoke Zarathustra (W. Kauffman, Trans.). Penguin.
(Original work published in 1892)

~ 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.

Review of Thus Spoke Zarathustra by Nietzsche

Thus Spoke Zarathustra may be Nietzsche’s most important and brilliant piece of writing, and Walter Kaufmann’s translation, with its insight translation notes, may be the most significant version. Though the overarching theme of this book is fairly evident, there is a tremendous amount of confusion not only about the book, but even its central theme. In concise terms, the thesis of this book is that people must overcome themselves. Nietzsche speaks of this in terms of the overman, which is often translated as superman.

The traditional translation of superman, according to Kaufmann, may account for much of the confusion. Superman, in Western thought, easily becomes imbued with super powers or godlike qualities; however, this was not Nietzsche’s intent. The overman is less about super qualities and more about the courage to face himself or herself. The overman is willing to take responsibility for his or her life while creatively engaging the world. Included in this engagement is the willingness to not accept the values of one’s world, culture, and even religion; instead, the overman critically examines these worldviews while creating their own values.

With the concept of overcoming oneself, Nietzsche takes on one of his most controversial and misunderstood topics: religion. It is clear that Nietzsche is not religious and to attempt to reconcile him as a man of faith would significantly misrepresent his thought. However, Nietzsche is neither pro-religion nor as much an enemy as he is often portrayed. The main concern Nietzsche has with religion is blind faith and conformity. This type of religion, Nietzsche is adamantly opposed to. However, a religion in which the individual has struggled to attain is not seen as dangerous.

Two important quotes may help understand Nietzsche’s view of God:

“Alas, my brothers, this god whom I created was man-made and madness, like all gods! Man he was, and only a poor specimen of man and ego: out of my own ashes and fire this ghost came to me, and, verily, it did not come to me from beyond. What happened, my brothers? I overcame myself, the sufferer; I carried my own ashes to the mountains; I invented a brighter flame for myself.” (p. 31)

“In their hostilities they shall become inventors of images and ghosts, and with their images and ghosts they shall yet fight the highest fight against one another. Good and evil, and rich and poor, and high and low, and all the names of values – arms shall they be and clattering signs that life must overcome itself again and again.” (p. 101)

The first quote demonstrates some bitterness toward religion, though it does not rule out the possibility of healthy religiosity. Nietzsche’s position is not that different from Freud (1927/1961), and quite possibly contributed to Freud’s perspective. Essentially, Nietzsche viewed God as a projection of our wishes (will-fulfillment) and our pathology; not a metaphysical reality. Because of this, God’s characteristics are dependent upon the individual and the culture. This helps to explain Nietzsche’s controversial claim that “God is dead.” Frequently, this is interpreted as a metaphysical statement; however, this was not the nature of Nietzsche’s claim. Instead, Nietzsche was stating that the cultural and individual understanding or creation of God is dead. It is a critique of culture and individuals, not God.

A review of Thus Zarathustra Spoke would not be complete without some notes on the literary style. If nothing else, the literary style of this book demonstrates Nietzsche’s brilliance. He utilized a tremendous understanding of religious literature which he often mocked through his style of writing. A person familiar with the Bible will quickly recognize his frequent indirect references to Biblical ideas, stories, and quotes. It is through these that Nietzsche shows his wit and command of literary style. It is also where Nietzsche likely offends and drives away many of his readers. This is unfortunate. Even if one does not agree with Nietzsche’s appraisals of religion, or care for his clever mocking; there is still important messages in this book for the religious and the non-religious.

To the religious, Nietzsche challenges people to become more than sheep. However, it is clear that he believes most people chose to be sheep: “No shepherd and one herd! Everybody wants the same, everybody is the same: whoever feels different goes voluntarily into a madhouse” (p. 18). If one chooses to be religious, they should know what that choice entails! One should take the time to learn if it what they truly believe or if it is what they seek to achieve security escaping the fears and anxieties of life. Escapist religion is dangerous religion; however, religion achieved through struggle and genuine belief may be a responsible choice.

~ Louis Hoffman, PhD

Added 2004; Never been updated.

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.