What are the similarities and differences between the positive psychology and humanistic psychology

Within the past two decades, #positivepsychology and #humanisticpsychology have been at odds over their philosophical foundations and approaches to human well-being. Briefly discuss the historic development of positive psychology and humanistic psychology. Which perspective do you endorse and why?

 The historical rift between these two psychological perspectives stemmed from its difficulty in identifying common grounds despite the similarity of their objectives. Their relationship is marked with tension and ambivalence as one claims more importance than the other. Humanistic psychology insists that it is the forerunner of positive psychology, as the latter’s work covers much of the humanist’s perspective. Whilst positive psychology admits that its area of psychology may have originated from all the other psychologies in the past, but it is by no means a version 2.0 of humanistic psychology. Waterman (2013) in dissecting the great divide between the two, pointed several differences in their philosophical groundings that should make every proponents of the differing psychological perspectives take stock of their views and consider.

Looking at the philosophical foundations for humanistic and positive psychology reveals, that there is almost total lack of overlap in their philosophical influences, which suggests that they view human nature quite differently (Waterman, 2013). In line with humanist’s views on existential and phenomenological orientation, humanistic psychologists rely on the works of Buber, Heidegger, Husserl, Merleau-Ponty, Kierkegaard and Satre (Waterman, 2013). It may mention the work of Aristotle but only to allude its relationship with positive psychology. Which makes the stark difference glaring, as positive psychology anchors its philosophical background in the works of Aristotle, Democritus, among other Hellenic philosophers and Christian philosophers of the middle ages (Waterman, 2013).

Further, their take on the “nature of being” is massively different that one cannot even make a slight comparison. Humanistic psychology’s association with existentialism is quoted under Satre’s dictum “existence precedes its form”, which means that people must define themselves through their actions. That is to say, it is up to the individual to decide what it is that he or she will do to its existence, and no essential individual nature determines what destiny each individual is to fulfill (Waterman, 2013). A deviation from positive psychology’s belief which states that there is no existence without form. For positive psychologists, there is not only a generic nature but also an individual nature, and that individual nature reflects one’s best potential of becoming what they truly are (Waterman, 2013). It is along these lines why positive psychologists do not deal with tragic and absurdities in life as the mind-body conundrum of the humanists’ perspective is seen as insolvable and not worthy of attention (Waterman, 2013).

Personally, I would endorse positive psychology over the humanistic principles as I find it complicated and tedious. As it is, living is already complicated, and to add the task of finding the meaning of my existence through purposeful actions to fulfill my destiny makes life unbearable. It is as if, I had to make conscious effort to live holly every waking moment of my life so that all of my concerted effort will result to a glorious end. Although, in positive psychology I still need to make a choice to make life worth living, but its stands on the premise that my existence is already predetermined and not void. That to achieve a full life of my predetermined existence, I must be optimistic, self-determined and possess a happy disposition to counter the absurdities in life.

References

Seligman, M. E. P., & Csikszentmihalyi, M. (2000). Positive psychology: An introduction. American Psychologist, 55(1), 5–14.

Waterman, A. (2013). The humanistic psychology - positive psychology divide: Contrasts in philosophical foundations. American Psychologist, 68(3), 124–133.

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