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| Toward a Psychology of Being - Abraham Maslow, satysfakcja z pracy |
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[ Pobierz całość w formacie PDF ] TOWARD A PSYCHOLOGY OF BEING Second Edition ABRAHAM H. MASLOW VAN NOSTRAND REINHOLD COMPANY NEW YORK CINCINNATI TORONTO LONDON MELBOURNE This book Is dedicated to KURT GOLDSTEIN Copyright © 1968 by Van Nostrand Reinhold Company Inc. Library of Congress Catalog Card Number: 82-2071 ISBN: 0-442-05152-2 ISBN: 0-442-03805-4 pbk. All rights reserved. Certain portions of this work copyright © 1962 by Van Nostrand Reinhold Inc. No part of this work covered by the copyright hereon may be reproduced or used in any form or by any means - graphic, electronic, or mechanical, including photocopying, recording, taping, or information storage and retrieval systems - without permission of the publisher. Manufactured in the United States of America Published by Van Nostrand Reinhold Company Inc. 135 West 50th Street, New York, N.Y. 10020 Van Nostrand Reinhold Limited 1410 Birchmount Road Scarborough, Ontario MIP 2E7, Canada Van Nostrand Reinhold Australia Pty. Ltd. 17 Queen Street Mitcham, Victoria 3132, Australia Van Nostrand Reinhold Company Limited Molly Millars Lane Wokingham, Berkshire, Englan. 25 24 23 22 21 20 19 Library of Congress Cataloging in Publication Data Maslow, Abraham Harold. Toward a psychology of being. Bibliography: p. 1. Personality. 2. Motivation (Psychology) 3. Humanistic psychology. I. Title. II. Series. BF698.M338 1982 155.2'5 82-2071 ISBN 0-442-05152-2 ISBN 0-442-03805-4 (pbk.) AACR2 Preface to the Second Edition Much has happened to the world of Psychology since this book was first published. Humanistic Psychology—that’s what it’s being called most frequently—is now quite solidly established as a viable third alternative to objectivistic, behavioristic (mechanomorphic) psy chology and to orthodox Freudianism. Its literature is large and is rapidly growing. Furthermore, it is beginning to be used, especially in education, industry, religion, organization and management, ther apy and self-improvement, and by Various other “Eupsychian” organ izations, journals, and individuals (see the Eupsychian Network, pages 237-240). I must confess that I have to come to think of this humanist trend in psychology as a revolution in the truest, oldest sense of the word, the sense in which Galileo, Darwin, Einstein, Freud, and Marx made revolutions, i.e., new ways of perceiving and thinking, new images of man and of society, new conceptions of ethics and of values, new directions in which to move. This Third Psychology is now one facet of a general Weltan schauung, a new philosophy of life, a new conception of man, the beginning of a new century of work (that is, of course, if we can meanwhile manage to hold off a holocaust). For any man of good will, any pro-life man, there is work to be done here, effective, vir tuous, satisfying work which can give rich meaning to one’s own life and to others. This psychology is not purely descriptive or academic; it suggests action and implies consequences. It helps to generate a way of life, not only for the person himself within his own private psyche, but also for the same person as a social being, a member of society. As a matter of fact, it helps us to realize how interrelated these two aspects of life really are. Ultimately, the best “helper” is the “good person.” So often the sick or inadequate person, trying to help, does harm instead. I should say also that I consider Humanistic, Third Force Psychol ogy to be transitional, a preparation for a still “higher” Fourth iii jv PREFACE TO THE SECOND EDITION Psychology, transpersonal, transhuman, centered in the cosmos rather than in human needs and interest, going beyond humanness, identity, self-actualization, and the like. There will soon (1968) be a Journal of Transpersonal Psychology, organized by the same Tony Sutich who founded the Journal of Humanistic Psychology. These new de velopments may very well offer a tangible, usable, effective satisfac tion of the “frustrated idealism” of many quietly desperate people, especially young people. These psychologies give promise of develop ing into the life-philosophy, the religion-surrogate, the value-system, the life-program that these people have been missing. Without the transcendent and the transpersonal, we get sick, violent, and nihilis tic, or else hopeless and apathetic. We need something “bigger than we are” to be awed by and to commit ourselves to in a new, natural istic, empirical, non-churchly sense, perhaps as Thoreau and Whit man, William James and John Dewey did. I believe that another task which needs doing before we can have a good world is the development of a humanistic and transpersonal psychology of evil, one written out of compassion and love for human nature rather than out of disgust with it or out of hopeless ness. The corrections I have made in this new edition are primarily in this area. Wherever I could, without expensive rewriting, I have clarified my psychology of evil—“evil from above” rather than from below. Careful reading will detect this rewriting even though it is extremely condensed. This talk of evil may sound to the readers of the present book like a paradox, or a contradiction to its main theses, but it is not, definitely not. There are certainly good and strong and successful men in the world—saints, sages, good leaders, responsibles, B-poli- ticians, statesmen, strong men, winners rather than losers, construc tors rather than destroyers, parents rather than children. Such people are available for anyone who wants to study them as 1 have. But it also remains true that there are so few of them even though there could be many more, and that they are often treated badly by their fellows. So this too must be studied, this fear of human goodness and greatness, this lack of knowledge of how to be good and strong, this inability to turn one’s anger into productive activities, this fear of maturity and the godlikeness that comes with maturity, this fear of feeling virtuous, self-loving, loveworthy, respect-worthy. Especially must we learn how to transcend our foolish tendency to let our compassion for the weak generate hatred for the strong. [ Pobierz całość w formacie PDF ] |