scholarly journals Eupsychian Theory: Reclaiming Maslow and Rejecting The Pyramid - The Seven Essential Needs

2020 ◽  
Author(s):  
Mike Sosteric ◽  
Gina Ratkovic

In 1943, Abraham Maslow presented a now widely accepted theory of human motivation. This theory was shortly represented by a now iconic Pyramid of Needs. Building upon the work of Abraham Maslow, this article rejects the pyramid of needs as an ideologically rooted, sanitized, and stripped-down version of Maslow’s nascent Eupsychian Theory. Instead, the article proposes a Circle of Seven Essential needs as the core of a sophisticated and integrative humanistic/transpersonal Euspychian theory of human development and human potential, a theory that Maslow was in the process of developing before his untimely death. As argued in the article, the Circle of Seven Essential Needs encourages us to develop a broad, holistic, and integrative view of human nature, human development and the role of human society more in line with Maslow’s thinking on human development and human potential.

2015 ◽  
Vol 1 (1) ◽  
pp. 29
Author(s):  
Masbur Masbur

Value for Maslow is the value of existence (being values), which includes among others: truth, goodness, beauty, full of energy, unique, perfection, fullness, justice, order, simplicity, rich nature, the full nature of the game and the nature of self- sufficient. These values will behave as needs and fulfillment will bear the psychological health and leads to the possibility of a peak experience. Moreover, according to Maslow value focus is on the role of human beings, human nature, and moral values. At the first show that the award of the inner potential and the human role in determining his choices. In the second explains that human nature lies in the nature that fosters inner porensi independence and responsibility on humanitarian grounds. The latter showed that moral values are values that are very important for people to develop themselves. The implication of all it is the first, the realization of development opportunities and the role of human psychological behavior-based humanistic and religious. Second, the realization of psychological behavior improvement opportunities based on the transcendental spiritual and scientific aspects. Third, the realization of development opportunities of building science concerned with the aspect of morality. Because for him, the peak experience is becoming more of yourself, realizing his ability to perfect, closer to the core of its existence, and more fully as a human being and experience the peak is at the core of religion. Nilai bagi Maslow adalah nilai keberadaan (being values), yang mencakup diantaranya adalah: kebenaran, kebaikan, keindahan, penuh energi, unik, kesempurnaan, kepenuhan, keadilan, ketertiban, kesederhanaan, sifat kaya, sifat penuh permainan dan sifat mencukupi diri. Nilai-nilai tersebut akan berprilaku seperti kebutuhan dan pemenuhannya akan melahirkan kesehatan psikologis dan membawa ke arah kemungkinan pengalaman puncak. Selain itu, fokus nilai menurut Maslow adalah pada peran manusia, hakikat manusia, dan nilai moral. Pada yang pertama menunjukkan bahwa pemberian penghargaan terhadap potensi batin dan peran manusia dalam menentukan pilihan-pilihannya. Pada yang kedua menerangkan bahwa hakikat manusia terletak pada porensi batin yang menumbuhkan sifat kemandirian dan tanggung jawab atas dasar kemanusiaan. Sedangkann yang terakhir menunjukkan bahwa nilai moral adalah nilai yang sangat penting bagi manusia untuk mengembangkan dirinya. Implikasi dari semua itu adalah pertama, terwujudnya peluang pengembangan peran manusia dan tingkah laku psikologisnya yang berbasis humanistik dan religious. Kedua, terwujudnya peluang penyempurnaan tingkahlaku psikologis yang berlandaskan pada aspek spiritual transendental dan ilmiah. Ketiga, terwujudnya peluang pengembangan bangunan ilmu yang menaruh perhatian pada aspek moralitas. Karna baginya, pengalaman puncak adalah menjadi lebih dari diri sendiri, lebih mewujudkan kemampuannya dengan sempurna, lebih dekat inti keberadaannya, dan lebih penuh sebagai manusia dan pengalaman puncak itu ada pada inti agama. Kata Kunci : Internalisasi. Nilai Pendidikan Abraham Maslow


Author(s):  
Pranav Gupta ◽  
Anita Williams Woolley

Human society faces increasingly complex problems that require coordinated collective action. Artificial intelligence (AI) holds the potential to bring together the knowledge and associated action needed to find solutions at scale. In order to unleash the potential of human and AI systems, we need to understand the core functions of collective intelligence. To this end, we describe a socio-cognitive architecture that conceptualizes how boundedly rational individuals coordinate their cognitive resources and diverse goals to accomplish joint action. Our transactive systems framework articulates the inter-member processes underlying the emergence of collective memory, attention, and reasoning, which are fundamental to intelligence in any system. Much like the cognitive architectures that have guided the development of artificial intelligence, our transactive systems framework holds the potential to be formalized in computational terms to deepen our understanding of collective intelligence and pinpoint roles that AI can play in enhancing it.


2020 ◽  
pp. 105-122
Author(s):  
David Baumeister

This chapter provides an overview of Kant’s conception of the animality (or Tierheit) of human beings. Though human animality is treated in a wide range of Kant’s writings, it has received relatively little attention from scholars, perhaps because Kant wrote no text principally devoted to the subject. With the aim of establishing its systematic unity, I track the status and role of animality across three distinct but interrelated domains of Kant’s theory of human nature—his account of animality as one of three basically good original human predispositions in Religion Within the Boundaries of Mere Reason, his account of animality as the target of discipline in the pedagogy lectures, and his account of animality as simultaneously a driver of and hindrance to the progress of history in ‘Idea for a Universal History With a Cosmopolitan Aim’. I argue that these accounts, taken together and in light of the teleological vision of human development that connects them, manifest a distinctively Kantian vision of the human as an actively rational, but at the same time ineliminably animal, being. Far from denying that humans are animals or seeking to repress human animality wholesale, Kant in fact offers a nuanced and robust, though still problematic, defence of the necessity, innocence, and originality of the human’s animal side.


2021 ◽  
Vol 6 (3) ◽  
Author(s):  
Bui Xuan Dung

Born and raised in a time when the movement for human and society liberation was growing and urging to have a scientific theory to lead the way, and certain material and thought arguments were also ripe for such theory at the same time, with the wisdom of a scientist and the political view of a revolutionary, K. Marx became the one to initiate and develop a scientific and revolutionary doctrine of human, liberation of human and society, and comprehensive human development. This doctrine of K. Marx created not only a revolutionary turning point in the concept of man and human nature, the relationship between human, nature and society, the position and role of human in the development of human history and the cause of human liberation and comprehensive human development, but also the long-lived vitality of Marxism in modern age. <p> </p><p><strong> Article visualizations:</strong></p><p><img src="/-counters-/edu_01/0774/a.php" alt="Hit counter" /></p>


Author(s):  
Himanshu ◽  
Peter Lanjouw ◽  
Nicholas Stern

This chapter examines theories of economic development and growth and asks how these can help in our understanding of the dynamics of changing individual circumstances in Palanpur. The core ideas of the Palanpur study, namely of non-farm diversification, evolving mobility and inequality, the responsiveness of institutions to change, sluggish progress in human development, and the critical role of entrepreneurship and initiative, are explored through the lens of conventional theories of development. Deficiencies in our conceptual understanding are identified (ways forward are suggested in Chapter 13). The chapter notes, however, that the rapidly growing fields of institutional and behavioural economics are particularly relevant to the Palanpur study and may come to offer important insights.


2015 ◽  
Vol 22 (2) ◽  
pp. 16
Author(s):  
Betânea Moreira de Moraes ◽  
Frederico Jorge Ferreira Costa ◽  
Ruth Maria de Paula Gonçalves

O artigo trata de três questões centrais: 1) o que é indivíduo; 2) o que é educação; 3) as relações entreindivíduo e educação. Nesse sentido, buscamos inicialmente trazer para o debate a concepção naturalizada emnossas consciências de que os indivíduos são essencialmente egoístas, competidores, ou seja, que o egoísmo e oato de competir são inerentes à essência humana – Homo homini lupus –, daí a impossibilidade de superação daexploração do homem pelo homem. No segundo momento, intentamos discutir a atividade essencial da educaçãoe o seu real papel na formação do indivíduo. Por fim, problematizamos a concepção de atividade pedagógica comoprática redentora geral, isto é, questionamos a concepção de educação como a verdadeira tábua de salvação,capaz de sanar todas as formas de miséria vigentes em nossos dias. É, pois, no entendimento da contradição quemarca a determinação onto-histórica da educação: em seu sentido universal e instituída e historicamente determinada,que apanhamos o lugar e o papel efetivo da educação no processo de constituição do indivíduo livre e deuma vida plena de sentido, qual seja: uma formação assente na luta pela superação da exploração do homem pelohomem.Palavras-chave: Indivíduo. Educação. Ontologia do ser social. REFLECTIONS CRITICAL-ONTOLOGICAL ON INDIVIDUAL AND EDUCATION INVIEW OF HUMAN EMANCIPATIOAbstract: The article deals with three central questions: 1) what is individual; 2) What is education; 3) the relationshipbetween the individual and education. In this sense, we seek to initially bring to the debate the naturalizedconception in our consciousness that individuals are essentially selfish, competitors, or that selfishness and theact of competing are inherent in human nature – Homo homini lupus – there the impossibility of overcoming the exploitationof man by man. In the second phase, intend to discuss the core business of education and its role in theformation of the individual; finally, we question the design of pedagogical activity as general redemptive practice,that is, question the concept of education as the true lifeline, able to resolve all existing forms of poverty today. It istherefore, according to the contradiction that marks the onto-historical determination of education: in its universaland established and historically determined sense that caught the place and the effective role of education in thefree individual constitution process and a full life of meaning, namely, training based on the struggle to overcome theexploitation of man by man.Keywords: Individual. Education. Ontology marxian. REFLEXIONES CRÍTICO-ONTOLÓGICA SOBRE EL INDIVIDUO Y LA EDUCACIÓNEN LA PERSPECTIVA DE EMANCIPACIÓN HUMANAResumen: El artículo se ocupa de tres cuestiones centrales: 1) ¿Qué es individuo?; 2) ¿Qué es la educación?;3) las relaciones entre el individuo y la educación. En este sentido, buscamos, inicialmente, traer para el debate laconcepción naturalizada en nuestras conciencias de que los individuos son esencialmente egoístas, competidores,o sea, que el egoísmo y el acto de competir son inherentes a la esencia humana – Homo homini lupus – esta esla concepción de la imposibilidad de superación de la explotación del hombre por el hombre. En el segundo momento,intentamos discutir la actividad esencial de la educación y su real papel en la formación del individuo. Porfin, cuestionamos la concepción de educación como la verdadera línea de salvación, capaz de resolver todas lasformas de pobreza existentes en nuestros días. Es, por lo tanto, en el entendimiento de la contradicción que marcala determinación histórica onto-histórica de la educación: en su sentido universal y establecido y históricamentedeterminada, que cogimos el lugar y el papel efectivo de la educación en el proceso de constitución del individuolibre y de una vida plena de sentido, cual sea: una formación basada en la lucha por la superación de la exploracióndel hombre por lo hombre.Palabras clave: Individuo. Educación. Ontología del ser social.


Author(s):  
Peter Flueckiger

Followers of the Tokugawa intellectual and literary movement known as “National Learning” (kokugaku 国学) sought to recover native forms of Japanese culture free from the influence of Confucianism and other foreign ideologies, which they claimed had corrupted the original harmony of ancient Japan. Ancient Japanese poetry played a central role for them because they believed it to be a repository of purely Japanese values and language. This chapter explores the role of poetry in National Learning scholars’ philosophical conceptions of human nature and interpersonal relations, arguing that these figures put emotional connections at the core of their conception of community and saw poetry as uniting people through its capacity to express and communicate emotions. It discusses how these scholars used Japanese poetry in their philology, seeing it as a means for learning both the ancient Japanese language and the underlying mindset from which ancient texts were produced.


1993 ◽  
Vol 12 (2) ◽  
pp. 221-241 ◽  
Author(s):  
Trudi C. Miller

To update the view of human nature that undergirds eighteenth-century British/American political economy, this article reviews literature from diverse subfields of psychobiology. Findings on the structure, function, and evolution of the human brain confirm the duality between reason and passion that is at the core of the science of Hobbes. Contemporary findings across fields indicate that people become emotionally attached to objects, including verbal abstractions, through experiences with pleasure and pain. In contrast, human reasoning is essentially scientific. The duality between passionate motivation and humanity's unique capacity for reasoning makes political science important. By applying the scientific method to the subject of politics, people can design institutions that channel quasi-rational behavior toward outcomes that are mutually beneficial, rather than mutually destructive. Defining human nature correctly is the key to political science, and Smith's addition of the passion of sympathy to Hobbes's narrow definition of human motivation is essential.


2018 ◽  
Vol 16 (3) ◽  
pp. 219-226
Author(s):  
T. Yu. Sedychenko

The paper shows the characteristic features of Spinoza's ethics are revealed in accordance with the specifics of his ontology, namely, it is shown that Spinoza's ethical goals are to achieve a person's understanding of the essence of virtues and affects, which entails disclosing the morality inherent in human nature and liberation from passions. It is shown that human freedom is understood by Spinoza as the realization by man of one's own aspirations and goals. It is established that Spinoza's ontology serves as the theoretical foundation of his ethics: Spinoza's goal in constructing such an ontology is to give a different idea of the essence and content of traditional ethical positions. It is substantiated that epistemology is the core of the entire philosophical system, namely, an ontological foundation and further ethical positions are built on the assessment of the adequacy and inadequacy of cognition. It is estimated to what extent the ethical component of Spinoza's teachings determines the content and character of the rest of his philosophy.


PsycCRITIQUES ◽  
2010 ◽  
Vol 55 (7) ◽  
Author(s):  
Sherri McCarthy ◽  
Yolanda Mora ◽  
Albertina Aros
Keyword(s):  

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