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Humanistic psychology can be traced to Abraham Maslow as the founding father, however through time has become carefully related to Carl Roger's Person-Centered Therapy (or Client-Centered Therapy). However, humanistic psychology today is much more comprehensive and more intricate than Maslow and Roger's foundational technique. A broad definition of humanistic psychology can include several techniques, including person-centered therapy, emotion-focused treatment (EFT), Gestalt therapy, focusing, and existential-humanistic therapy.

Today, it prevails, at least in the United States, for specialists and scholars to see existential psychiatric therapy as one of the humanistic psychotherapies and research study suggests that it is one of the more popular humanistic methods (Paige et al., 2018). There are many reasons for the merging of these treatments. For one, because their development these 2 methods have actually remained in close dialogue. Second, there have been many efforts to mix existential and humanistic treatment (i.e., Bugental's existential-humanistic psychotherapy). Lastly, both techniques share a lot of the same worths.

Resemblances to Existential Psychology

Both approaches are phenomenological. While the term phenomenology is a complicated term which numerous psychologists and thinkers disagree about, the essence of what it means for these techniques is that they value personal experience and subjectivity. Psychology, in its effort to end up being a science, has developed a preference for the goal. While phenomenological approaches do not mark down the importance of unbiased methods, they think it is necessary to recognize the limitations of neutrality. This, in part, suggests objective understanding is only one part of the big picture.

The "here-and-now" or the therapeutic minute is a shared value of these approaches. While the past is necessary, it is likewise important not to forget the present. Included in the here-and-now is a dedication to understanding, processing, and valuing the therapeutic relationship. This relationship is seen as being a genuine relationship under distinct restraints, limits, and contexts. Simply put, while numerous psychoanalytic techniques see the therapy relationship as mainly a product of transfer, existential and humanistic methods concentrate on the genuine in the relationship in addition to the transference/countertransference patterns.

Both techniques value self-awareness. In the more basic sense, this is shown all the depth psychotherapies. Nevertheless, there is another unique aspect to self-awareness within existential and humanistic thought. Self-awareness in the more general sense refers to an understanding of the self that is mainly viewed as collected life experience and unconscious understanding. In humanistic and existential idea, self-awareness is also deeply interested in the human condition and how this affects the individual self.

Humanistic and existential techniques both worth the basic goodness in people and the human capacity. Part of the therapy procedure is comprehended as freeing the individual as much as embrace their basic goodness and potential. In doing this, it is thought they will be better and satisfied with life.

Distinctions from Existential Psychology

While both methods believe in the human potential and goodness, existentialism has actually focused more on the potential for evil and human constraint. This is more of a difference of procedure than fundamental worths. Simply put, humanistic psychology normally espouses a comparable position to existentialism, but humanistic therapists have not spent as much time residence in the shadow or daimonic. This difference should not be reduced regardless of the shared structure of their beliefs. Through time, humanistic psychology has actually been unjustly characterized as being excessively "warm and fuzzy." Many individuals have avoided this theoretical method because of the perception that it does not deal with the reality of the human condition. On the other hand, existentialists often get implicated of costs too much time in the dark places and being rather morbid. Neither characterization is precise, yet these characterizations have, at times, influenced who has been drawn to the different theoretical positions and how they have actually established over time.

An important discussion in between Carl Rogers and Rollo May highlights and extends these differences. The discussion started with a short article published by Carl Rogers in the Association for Humanistic Psychology's Perspectives. It was followed by a later post released by May (1982) in the Journal of Humanistic Psychology in addition to a reply by Rogers (1982; both posts were republished in Miller, 1992). For Rogers, human evil is distinct from humanity. It is located in the culture. For May, people innately have both the capacity for good and for evil. For Rogers, and numerous humanistic psychologists, evil is an external truth which affects individuals through culture and socializing. May voices concern for this partially because he does not believe this properly handles our own capacity for evil.