The Genesis of Humanistic Psychology
(excerpt from a speech by
Sandy Friedman, AHP Past President,
given in 1994)
In the early sixties, Humanistic Psychology arose essentially as a protest against the
fragmented and reductionist view of the person which prevailed both in academia and in
practice, where the human being was viewed as machine - a bundle of uncontrollable instincts
and a simple stimulus/response organism. But the founders and keepers of this new and
radical approach to psychology from Abe Maslow and Rollo May to Carl Rogers, Virginia Satir
and Jonas Salk knew that the person is more than the sum of his or her parts, and dared to
study and validate that mysterious "more".
It is an affirmative approach to psychology and life which addressed the art and science of
human possibilities, and deemed capacities for joy, love, trust hope, love and courage worthy
topics for study. This was not only something new in psychology, it was, and still is something
profoundly subversive ...and tricky; to find a legitimate place for the missing "humane" being
in a highly mechanistic, technocratic and commercial society.
The humanistic shift can be thought of something like this: ...from determinism to selfdetermination, from causality to purpose, from manipulation to self-responsibility, from
analysis to synthesis, from diagnosis to dialogue, from solution-oriented models to process,
from degradation of human life to celebration of the human spirit. The goal of this third force
in psychology was not scientific prediction and control, but empathy, understanding and
liberation. Today, to be humanistic means among other things to see ourselves and each other
as whole, multidimensional and unique, not a simple bundle of instincts to be probed and
dissected, but as a choiceful unity of heart, mind and spirit, will, and even spleen...to be seen,
heard, felt and honored.
Now hope in human possibilities is a scarce resource these days. Yet without it, we stand on
ground constructed and maintained by fear - fragile, depleted ground - hardly the soil to
nourish full human beings and healthy societies. However, there is a place that holds both the
many adversities that confront us and the potential for creative responses - and we stand on
that edge. This community event is to let you know that you are not out there alone, and to
remind you that the world needs your images and actions for a more conscious and whole
humanity more than ever. There are 1,000 of us here today at exactly the right time. A time
in which the human spirit is called to new heights. Collectively, we will engage in an
exploration into a rapidly growing vision of our capacities for hope and healing, and together
we will learn how to remain fully human in an often inhumane world.
Humanistic Psychology Overview
Throughout history many individuals and groups have affirmed the inherent value and
dignity of human beings. They have spoken out against ideologies, beliefs and practices
which held people to be merely the means for accomplishing economic and political
ends. They have reminded their contemporaries that the purpose of institutions is to serve
and advance the freedom and power of their members. In Western civilization we honor
the times and places, such as Classical Greece and Europe of the Renaissance, when such
affirmations were expressed.
Humanistic Psychology is a contemporary manifestation of that ongoing commitment. Its
message is a response to the denigration of the human spirit that has so often been
implied in the image of the person drawn by behavioral and social sciences.
During the first half of the twentieth century, American psychology was dominated by
two schools of thought: behaviorism and psychoanalysis. Neither fully acknowledged the
possibility of studying values, intentions and meaning as elements in conscious existence.
Although various European perspectives such as phenomenology had some limited
influence, on the whole mainstream American psychology had been captured by the
mechanistic beliefs of behaviorism and by the biological reductionism and determinism
of classical psychoanalysis.
Ivan Pavlov's work with the conditioned reflex (induced under rigid laboratory controls,
empirically observable and quantifiable) had given birth to an academic psychology in
the United States led by John Watson which came to be called "the science of behavior"
(in Abraham Maslow's later terminology, "The First Force"). Its emphasis on objectivity
was reinforced by the success of the powerful methodologies employed in the natural
sciences and by the philosophical investigations of the British empiricists, logical
positivists and the operationalists, all of whom sought to apply the methods and values of
the physical sciences to questions of human behavior. Valuable knowledge (particularly
in learning theory and the study of sensation and perception) was achieved in this quest.
But if something was gained, something was also lost: The "First Force" systematically
excluded the subjective data of consciousness and much information bearing on the
complexity of the human personality and its development.
The "Second Force" emerged out of Freudian psychoanalysis and the depth psychologies
of Alfred Adler, Erik Erikson, Erich Fromm, Karen Horney, Carl Jung, Melanie Klein,
Otto Rank, Harry Stack Sullivan and others. These theorists focused on the dynamic
unconscious - the depths of the human psyche whose contents, they asserted, must be
integrated with those of the conscious mind in order to produce a healthy human
personality . The founders of the depth psychologies believed (with several variations)
that human behavior is principally determined by what occurs in the unconscious mind.
So, where the behaviorists ignored consciousness because they felt that its essential
privacy and subjectivity rendered it inaccessible to scientific study, the depth
psychologists tended to regard it as the relatively superficial expression of unconscious
drives.
"An assumption unusual in psychology today is that the subjective human being has an
important value which is basic; that no matter how he may be labeled and evaluated he is
a human person first of all, and most deeply."
Carl Rogers, 1962
By the late 1950's a "Third Force" was beginning to form. In 1957 and 1958, at the
invitation of Abraham Maslow and Clark Moustakas, two meetings were held in Detroit
among psychologists who were interested in founding a professional association
dedicated to a more meaningful, more humanistic vision. They discussed several themes such as self, self-actualization, health, creativity, intrinsic nature, being, becoming,
individuality, and meaning - which they believed likely to become central concerns of
such an approach to psychology. In 1961, with the sponsorship of Brandeis University,
this movement was formally launched as the American Association for Humanistic
Psychology. The first issue of the Journal of Humanistic Psychology appeared in the
Spring of 1961.
In 1964, at old Saybrook, Connecticut, the first invitational conference was held, an
historic gathering that did much to establish the character of the new movement.
Attendees included psychologists, among whom were Gordon Allport, J.F.T. Bugental,
Charlotte Buhler, Abraham Maslow, Rollo May, Gardner Murphy, Henry Murray and
Carl Rogers, as well as humanists from other disciplines, such as Jacques Barzun, Rene
Dubos and Floyd Matson.
The conferees questioned why the two dominant versions of psychology did not deal with
human beings as uniquely human nor with many of the real problems of human life. They
agreed that if psychology were to become more than a narrow academic discipline
limited by the biases of behaviorism, and if it were to study human attributes such as
values and self-consciousness that the depth psychologists had chosen to de-emphasize,
their "Third Force" would have to offer a fuller concept and experience of what it means
to be human.
By this time the term "human psychology" was in general use. It reflected many of the
values expressed by the Hebrews, the Greeks, the Renaissance Europeans, and others
who have attempted to study those qualities that are unique to human life and that make
possible such essentially human phenomena as love, self-consciousness, selfdetermination, personal freedom, greed, lust for power, cruelty, morality, art, philosophy,
religion, literature, and science.
Abraham Maslow, Carl Rogers and Rollo May, who had participated in the conference at
Old Saybrook, remained the movement's most respected intellectual leaders for the
decades that followed. Maslow developed a hierarchical theory of human motivation
which asserted that when certain basic needs are provided for, higher motives toward
self-actualization can emerge.
Rogers introduced person-centered therapy, which holds that intrinsic tendencies toward
self-actualization can be expressed in a therapeutic relationship in which the therapist
offers personal congruence, unconditional positive regard and accurate empathic
understanding.
Thus Maslow and Rogers embraced self-actualization both as an empirical principle and
an ethical idea. Their vision of human nature as intrinsically good became a major theme
of the "human potential" movement, but was criticized by some other humanistic
psychologists as an inadequate model of the human experience.
Rollo May represented the European currents of existentialism and phenomenology that
became influential in humanistic psychology and emphasized the inherently tragic
aspects of the human condition. His books provided an enduring philosophical
perspective and much-needed insight into questions involving the enduring presence of
evil and suffering in the world, the nature of creativity, art and mythology, and the value
of the humanities as psychological resources.
Humanistic psychology expanded its influence throughout the 1970s and the 1980s. It's
impact can be understood in terms of three major areas: 1) It offered a new set of values
for approaching an understanding of human nature and the human condition. 2) It offered
an expanded horizon of methods of inquiry in the study of human behavior. 3) It offered
a broader range of more effective methods in the professional practice of psychotherapy.
The Humanistic View of Human Behavior
Humanistic psychology is a value orientation that holds a hopeful, constructive view of
human beings and of their substantial capacity to be self-determining. It is guided by a
conviction that intentionality and ethical values are strong psychological forces, among
the basic determinants of human behavior. This conviction leads to an effort to enhance
such distinctly human qualities as choice, creativity, the interaction of the body, mind and
spirit, and the capacity to become more aware, free, responsible, life-affirming and
trustworthy.
Humanistic psychology acknowledges that the mind is strongly influenced by
determining forces in society and in the unconscious, and that some of these are negative
and destructive. Humanistic psychology nevertheless emphasizes the independent dignity
and worth of human beings and their conscious capacity to develop personal competence
and self respect. This value orientation has led to the development of therapies to
facilitate personal and interpersonal skills and to enhance the quality of life.
Since there is much difficulty involved in inner growth, humanistic psychologists often
stress the importance of courageously learning to take responsibility for oneself as one
confronts personal transitions. The difficulty of encouraging personal growth is matched
by the difficulty of developing appropriate institutional and organizational environments
in which human beings can flourish. Clearly, societies both help and hinder human
growth. Because nourishing environments can make an important contribution to the
development of healthy personalities, human needs should be given priority when
fashioning social policies. ,This becomes increasingly critical in a rapidly changing world
threatened by such dangers as nuclear war, overpopulation and the breakdown of
traditional social structures.
Many humanistic psychologists stress the importance of social change, the challenge of
modifying old institutions and inventing new ones able to sustain both human
development and organizational efficacy. Thus the humanistic emphasis on individual
freedom should be matched by a recognition of our interdependence and our
responsibilities to one another, to society and culture, and to the future.
Methods of Inquiry
All of these special concerns point toward the need for a more complete knowledge of the
quality of human experience. Humanistic psychology is best known as a body of theory
and systems of psychotherapy, but it is also an approach to scholarship and research, to
inquiry informed by a strong sense of purpose. The purpose is to provide a level of
understanding that can promote the power of personal choice and the care and
effectiveness of social groups.
Humanistic psychology recognizes that human existence consists of multiple layers of
reality: the physical, the organic and the symbolic. In considering these components it
advocates the use of a variety of research approaches to study their characteristics and
intentions. It contests the idea--traditionally held by the behavioral sciences--that the only
legitimate research method is an experimental test using quantified data. It argues for the
use of additional methods specifically designed to study the organic and symbolic realms.
Humanistic psychology is strongly supportive of phenomenological and clinical
approaches to the study of the human position in the order of life. It also encourages the
discovery of new research approaches which seek to further understand the richness in
the depth of human being.
The symbolic dimension of consciousness is of special interest . It is in this realm of our
lives--a uniquely human realm-- that meaning value, culture, personal decision and
responsibility are expressed and manifested. The humanities are thus important resources
in humanistic psychology research. Another thing the humanistic approach brings into
account is the fact that society's ideas about what count s as legitimate knowledge
constitutes a certain kind of power over our lives. The assumption that knowledge is
confined to what can be directly perceived and publicly measured leads easily to the
conclusion that personal values, meaning and decision lack a larger significance or
interpretation. The value-based position taken by humanistic psychology implies a
commitment to the use of research approaches that provide access to all characteristics of
human existence.
Humanistic Psychotherapies
During the 1950s and 60s, Carl Rogers introduced Person Centered Psychotherapy,
Rollo May imported Existential Psychoanalysis from Europe and Fritz Perls developed
Geslalt Therapy in his workshops and training programs at the Esalan Institute and
elsewhere. In the decades to follow, humanistic psychologists have transformed the field
of psychotherapy by breaking down the societal stigmas attached to "therapy", thereby
popularizing the usage of humanistic approaches in healing.
First Force (behaviorism) has achieved some important successes in addressing specific
behavioral problems using behavior modification and cognitive behavioral therapy,
which are practical applications of B.F. Skinner's important research on operant
conditioning. The Second Force (psychoanalysis) has also achieved important advances
by incorporating theoretical perspectives such as ego psychology and object relations
theory.
But the whole person, multi-dimensional perspective of the Third Force (humanistic
psychology) has generated a broad spectrum of approaches that enormously expand the
range of options for dealing with psychological, psychosomatic, psychosocial and
psycho-spiritual conditions. In addition, it has emphasized that psychotherapy is not only
of value in dealing with emotionally crippled, neurotic and psychotic populations. It is
equally relevant to the interests of relatively healthy people who are interested in
exploring the farther reaches of human potential and examining the intrinsic role we have
as humans in maintaining homeostasis on the planet, otherwise known as Ecopsychology.
Approaches embraced by humanistic therapists include: Bioenergetics (Wilhem Reich,
Alexander Lowen), Sensory Awareness Through Movement ( Moshe Feldenkreis),
Focusing (Eugene Gendin), Authentic Movement (Mary Whitehouse), Encounter (Carl
Rogers, Will Schultz, National Training Lab, and many others at Esalan and elsewhere),
Rational-Emotive Therapy (Albert Ellis), Reality Therapy (William Glasser), Analytical
& Archetypal Psychology (C.G.Jung, James Hillman), Psychosynthesis (Roberto
Assagioli), Gestalt Art Therapy (Janie Rhyne), Existential Analysis (Rollo May, James
F.T.Bugental), Logotherapy (Viktor Frankl), Self-Disclosure (Sidney Jourard), Conjoint
Family Therapy (Virginia Satir), and Neuro-Linguistic Programming (Richard Bandler &
John Grinder).
Humanistic Psychology Today
During the 1970s and 80s, the ideas and values of humanistic psychology spread into
many areas of society in the United States. As a result humanistic psychology is no
longer "Humanistic Psychology". It is, of course, still represented by the Association for
Humanistic Psychology and the Journal of Humanistic Psychology , as well as APA
Division 32, the Division of Humanistic Psychology. However, it is also represented in a
variety of APA divisions concerned with psychotherapy and issues of social concern.
And it is in Transpersonal Psychology (Association for Transpersonal, Journal of
Transpersonal Psychology, New Age, East-West, the Consciousness Movement, Noetic
Sciences); the Growth Center and Human Potential Movements; the Self-Esteem and
Addiction Recovery Movements; Family Therapy, Holistic Health and Hospice, and
Organizational Development and Organization Transformation. It is philosophically
aligned with the post-modern philosophy of science, constructivist epistemology,
structuralism, and deconstructionism. We also could include green politics, deep ecology,
the feminist and gay rights movements, and the psycho-spiritual wing of the peace
movement. Perhaps this is what Rollo May was pointing to when he suggested that AHP
has accomplished the mission for which it was founded. This breadth, depth and diversity
is representative of the world we live in and takes into account an integrated and balanced
view of human nature and maintaining balance and harmony in the grand scheme of
existence.
"As the world's people demand freedom and self-determination, it is urgent that we learn
how diverse communities of empowered individuals, with freedom to construct their own
stories and identities, might live together in mutual peace. Perhaps it is not a vain hope
that is life in such communities might lead to the advance in human consciousness
beyond anything we have yet experienced. "
- - Maureen O' Hara, AHP President, 1991-92
The Association of Humanistic Psychology is a worldwide community of diverse people
promoting personal integrity, creative learning, and active responsibility in embracing the
challenges of being human in these times. Founded in 1962, AHP is grounded in the
application of the tradition in psychology.
In the past 30 years, few approaches in psychological thought have had as much
influence on our culture as humanistic psychology. AHP members are proud that
humanistic psychology has directly inspired many people's quest for personal growth and
health, and is continuing to do so all over the world.
Our members are drawn from every continent and equally as many professions. AHP
naturally attracts therapists; we also attract teachers, healers, consultants, body workers,
lawyers, social workers, public servants, corporate managers, activists, futurists, and
politicians. This means that personal encounter and social responsibility are at the heart
of what we do. At a time when boundaries between human sciences are starting to
breakdown, humanistic psychology is actively developing a shared vision among diverse
communities.
Core Values AHP members are linked to each other by a shared set of values:





a belief in the worth of persons and dedication to the development of human
potential.
an understanding of life as a process, change is inevitable.
an appreciation of the spiritual and intuitive.
a commitment to ecological integrity.
a recognition of the profound problems affecting our world and a responsibility to
hope and constructive change.***
A Humanistic Bibliography
Humanistic Psychologists
Allport, G. W. (1955) Becoming: Basic considerations for a psychology of personality.
New Haven, CT. Yale Univ. Press.
Bridges, W. (2004) Transitions: Making sense of life's changes. De Capo Press.
Bugental, J. F. T. (1965) The search for existential identity. New York: Holt, Rinehart &
Winston.
Bugental, J. F. T. (1992) The art of psychotherapy. New York: W. W. Norton.
Ellis, A. (1973) Humanistic Psychology: The rational-emotive approach. New York:
Julian Press.
Fromm, E. (1989) The art of loving. New York: Harper & Row.
Gendlin, E. (1981) Focusing. New York: Bantam.
Gibb, J. (1978). Trust. Los Angeles: Guild of Tutors Press.
Jourard, S. (1964) The transparent self. Princeton, NJ: Van Nostrand.
Lowry, R. (Ed.) (1979) The journals of A. H. Maslow. Monterey, CA Brooks/Cole.
Maslow, A. H. (1954) Motivation and personality. New York: Harper & Bros.
Maslow, A. H. (1968) Toward a psychology of being (2nd ed.). Princeton, NJ: Van
Nostrand.
Maslow, A. H. (1976) The farther reaches of human nature. New York: Penguin.
Maslow, A. H. (various dates) See http://www.maslow.com for additional texts.
Moustakas, C. (1961) Loneliness. Englewood Cliffs, NJ: Prentice-Hall.
Moustakas, C. (1994) Existential psychotherapy and the interpretation of dreams.
Northvale, NJ: J. Aronson.
Perls, F. (1973) The gestalt approach and eyewitness to therapy. Palo Alto, CA: Science
& Behavior Books.
Reich, W. ( 1949) Character analysis. New York: Orgone Institute Press.
Reich, W. (1973) Function of the orgasm. New York: Farrar, Straus, Giroux.
Rogers, C. R. (1951) Client-centered therapy. Boston: Houghton Mifflin.
Rogers, C. R. (1972). On becoming a person. Boston: Houghton Mifflin.
Rogers, C. R. (1980) A way of being. Boston: Houghton Mifflin.
Satir, V. (1972) Peoplemaking. Palo Alto, CA: Science & Behavior Books.
Schutz, W. C. (1967) Joy. New York: Grove Press.
Wheelis, A. (1958) The Quest for identity. New York: W. W. Norton.
Existential & Human Science Theories
Berg, J. H..van den. (1961) The changing nature of man. New York: W. W. Norton.
Buber, M. (1978) I and thou. Riverside, NJ: Macmillan.
Albert Camus. (1954) The Rebel. New York: A. A. Knopf.
Frankl, V. (1984) Man's search for meaning. New York: Pocket Books.
Georgi, A. (1970) Psychology as a human science. New York: Harper & Row.
Heidegger, M. (1962). Being and time. New York: Harper.
Laing, R. D. (1965) The divided self. New York: Penguin.
May, R. (1950) The meaning of anxiety. New York: Ronald Press.
May, R. (1983) The discovery of being. New York: W. W. Norton.
May, R. (1984) The courage to create. New York: Bantam.
Ortega y Gasset, J (1957) Man and people. New York: W. W. Norton.
Polkinghorne, D. E. (1988) Narrative knowing and the human sciences. Albany, NY:
SUNY Press.
Ricoeur, P. (1970) Freud and philosophy. New Haven, CT: Yale Univ. Press.
Sartre, J.-P. (1956). Being and nothingness. New York: Philosophical Library.
Strasser, S. (1963) Phenomenology and the human science. Pittsburgh, PA: Duquesne
University Press.
Tillich, P. (1932) The courage to be. New Haven, CT: Yale University Press.
Yalom, I. (1980) Existential psychotherapy. New York: Basic Books.
Valle R. J. & King, M. (Eds.) (1978) Existential-phenomenological alternatives for
psychology. New York: Oxford Univ. Press.
Wilson, C. (1961) The outsider. Boston: Houghton Mifflin.
Transpersonal Psychologists
Assagioli, R. (1965) Psychosynthesis. New York: Hobbs, Dorman.
Capra, F. (1982) The turning point. New York: Bantam.
Ferguson, M. (1980) The aquarian conspiracy. Los Angeles: Jeremy P. Tarcher.
Grof, S. (1993) The holotropic mind. New York: Harper SanFrancisco.
Houston, J. (1982) The possible human. Los Angeles: Jeremy P. Tarcher.
Micheal Murphy. (1992) The future of the body. Los Angeles: J. P. Tarcher
Roszak, T., Kanner, A. K., & Gomes, M. E. (Eds.). (1955) Ecopsychology. San
Francisco: Sierra Club.
Van Dusen, W. (1976) The natural depth in man. New York: Harper & Row.
Walsh, R & Vaughn, Frances. (Eds.) (1980) Beyond ego. Los Angeles: Jeremy P.
Tarcher.
Walsh, R & Vaughn, Frances. (Eds.) (1993) Paths beyond ego: Transpersonal
dimensions of psychology. Los Angeles: J. P. Tarcher/Perigee.
Watts, A. (1975) Psychotherapy east and west. New York: Random House.
Wilber, K. (1977) No Boundary. Boston: New Science Library/Shambala.
Wilber, K. (1981) Up from Eden. New York: Anchor.
Wilber, K. (1995) Sex, ecology, spirituality Boston: Shambala
Archetypal & Imaginal Psychologists
Bolen, J. S. (1984). Goddesses in everywoman. New York: Harper & Row.
Hillman, J. (1975) Revisioning psychology. New York: Harper & Row.
Hllman, J. (1995) Kinds of power. New York: Doubleday.
Jung, C. G. et al. (Eds.) (1964) Man and his symbols. Garden City, NY: Doubleday &
Co.
Jung, C. G. (1989) Memories, dreams, reflections. New York: Random House.
Moore, T. (1993) The care of the soul. New York: HarperCollins.
Neumann, E. (1955) The Great Mother. New York: Pantheon.
Romanyshyn,. R. (1989) Technology as symptom and dream. London & New York:
Routledge.
Sardello, R. (1992) Facing the World with soul. New York: HarperPerrenial.
Postmodernism: Systems & Social Construction
Anderson, W. T. (1987) To govern evolution. Boston: Harcourt Brace Jovanovich.
Anderson, W. T. (1990) Reality isn't what it used to be. New York: Harper & Row.
Bateson, G. (1979) Mind and nature: A necessary unity. New York: E. P. Dutton.
Belenky, M. F., Clinchy, B. M., Goldberger, N. R., & Tarule, J. M. (1986) Women's
ways of knowing. New York: Basic Books.
Berman, M. (1981) The reenchantment of the world. Ithaca, NY: Cornell Univ. Press.
Cushman, P. (1995) Constructing the self, constructing America. Reading, MA:
Addison-Wesley
Foucault, M. (1965) Madness and civilization. New York: Pantheon.
Gare, A. E. (1995) Postmodernism and the environmental crisis. London & New York:
Routledge.
Gergen, K. (1991) The saturated self. New York: Basic Books.
Hanson, B. G. (1995) General systems thinking beginning with wholes. Washington, DC:
Taylor & Francis.
Harvey, D. (1989) The condition of postmodernity. Oxford: Blackwell.
Kegan, R. (1994) In over our heads. Cambridge, MA: Harvard Univ. Press.
Kvale, S. (1992) Psychology and postmodernism. Thousand Oaks, CA: Sage.
Lakoff, R. T. (1975) Language and women's place. New York: Harper & Row.
Lifton, R. J. (1993) The protean self. New York: Basic Books.
Maturana, H. R. & Varela, F. J. (1987) The tree of knowledge. Boston: Shambala.
Ogilvy, J. (1977) Many dimensional man. New York: Oxford Univ. Press.
Senge, P. (1990). The fifth discipline. New York: Doubleday.
Smith, H. (1989) Beyond the postmodern mind (2nd ed.) Wheaton, IL: Quest.
Weedon, C. (1987) Feminist practice and poststructural theory. Oxford: Blackwell.
Periodicals
Humanity and Society. Journal of the Association for Humanist Sociology.
Journal of Humanistic Psychology. Journal of the Assciation for Humanistic
Psychology, Sage Publications.
The Humanistic Psychologist. Journal of the division of Humanistic Pscyhology,
American Psychological Association.
Journal of Transpersonal Psychology. Journal of the Association for Transpersonal
Psychology.
General & Historical Texts
Anderson, W. T. (Ed.) (1995) The truth about the truth. New York: J. P. TarcherPutnam.
Bugental, J. F. T. (Ed.) (1967) Challenges of humanistic psychology. New York:
McGraw-Hill.
DeCarvalho, R. (1991) The founders of humanistic psychology. New York: Praeger.
Frager, R. & Fadiman, J. (1984) Personality theories and personal growth (2nd ed.).
New York: Harper & Row.
Frick, W. R. (1981) Humanistic psychology: Conversations with Abraham H. Maslow,
Gardner Murphy, and Carl Rogers. Bristol, IN: Wyndham Hill.
Greening, T. (Ed.) (1986) American politics and humanistic psychology. Dallas:
Saybrook Publications.
Hampden-Turner, C. (1981) Maps of the mind. New York: Macmillan.
Hoffman, E. (1988) The right to be human: A biography of Abraham Maslow. Los
Angeles: Jeremy P. Tarcher.
Lowry, R. J. (Ed.) The journals of A. H. Maslow. Monterey, CA Brooks/Cole.
McWaters, B (Ed.) (1977) Humanistic Perspectives: Current trends in psychology.
Monterey, CA: Wadsworth.
Moustakas, C. (Ed.) (1956) The self. New York: Harper.
Shaffer, J. B. P. (1978) Humanistic psychology. Englewood Cliffs, NJ: Prentice-Hall.
Suhd, M. H. (Ed.) (1995) Positive regard: Carl Rogers & other nottables he influenced.
Palo Alto, CA: Science & Behavior Books.
Tarnas, R. (1991) The passion of the western mind. New York: Harmony Books.
Tart, C. (Ed.) (1990) Transpersonal psychologies. New York: Harper & Row.
---- Note: For historical interest, the original edition is cited wherever possible. More
recent editions may currently be in print.
John Rowan's
Online Guide to
Humanistic Psychology and Bibliography
INTRODUCTION: THE HUMANISTIC APPROACH
THEORY IN HUMANISTIC PSYCHOLOGY
INDIVIDUAL AND GROUP WORK
COUPLE THERAPY OR COUNSELLING
FAMILY THERAPY OR COUNSELLING
THE PERSON CENTRED APPROACH
GESTALT THERAPY
ENCOUNTER
COCOUNSELLING
PSYCHODRAMA AND OTHER DRAMA APPROACHES
TRANSACTIONAL ANALYSIS
BODY WORK
PRIMAL INTEGRATION
TRANSPERSONAL PSYCHOLOGY
DREAM WORK
FEMINIST THERAPY
HUMANISTIC EDUCATION
HUMANISTIC MANAGEMENT
TRANSPERSONAL MANAGEMENT
HUMANISTIC RESEARCH
CRITICISMS AND LIMITATIONS OF HUMANISTIC PSYCHOLOGY
THE ASSOCIATION FOR HUMANISTIC PSYCHOLOGY IN BRITAIN
THE AHP PRACTITIONERS GROUP
JOURNALS
Association for Humanistic Psychology
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Copyright ©2001 by Association for Humanistic Psychology All rights reserved
The foregoing documents are from the AHP website at http://www.ahpweb.org