Abraham Harold Maslow – amerykański psycholog, autor teorii hierarchii potrzeb. Jeden z najważniejszych przedstawicieli nurtu psychologii humanistycznej i psychologii transpersonalnej.
Urodził się w Nowym Jorku jako najstarsze z siedmiorga dzieci rosyjskich Żydów przybyłych do Stanów Zjednoczonych. Pomimo braku wykształcenia rodzice nalegali, by najstarszy syn studiował prawo. Posłuszny rodzicom Abraham rozpoczął studia na City College of New York.
Szybko jednak przeniósł się na University of Wisconsin, gdzie w 1930 roku otrzymał tytuł licencjata , a w 1931 r. magistra, by w 1934 r. obronić doktorat. Rok później powrócił do Nowego Jorku; dalsze badania kontynuował na Columbia University.
W latach 1937-1951 był profesorem psychologii w Brooklyn College w Nowym Jorku, gdzie poznał Karen Horney, Ericha Fromma, Ruth Benedict i innych. W 1951 związał się z Brandeis University w Waltham – najpierw jako profesor, a następnie jako dziekan Wydziału Psychologii. W latach pięćdziesiątych XX wieku wraz z Carlem Rogersem i Rollo Mayem utworzył psychologię humanistyczną, określaną jako „Trzecia Siła”, będącą alternatywą wobec szkół ortodoksyjnej psychoanalizy z jednej, a behawioryzmu z drugiej strony.
W latach 1967-1968 pełnił funkcję przewodniczącego Amerykańskiego Towarzystwa Psychologicznego.
W roku 1954 ukazała się książka, której zawdzięcza swoją sławę – Motywacja i osobowość .
Rozwinął w niej teorię hierarchii potrzeb ludzkich , którą przedstawił pierwotnie w: A. Maslow, A Theory of Human Motivation, w: „Psychological Review” lipiec 1943, s. 370–396.
Zmarł na atak serca w Menlo Park w Kalifornii.
Wikipedia
„Gdy twoim jedynym narzędziem jest młotek, wszystko zaczyna ci przypominać gwoździe.”
If the only tool you have is a hammer, to treat everything as if it were a nail. (ang.)
Źródło: The Psychology of Science: A Reconnaissance (1966), s. 15.
Źródło: Motivation and Personality (1954), p. 93.
Kontekst: A musician must make music, an artist must paint, a poet must write, if he is to be ultimately at peace with himself. What a man can be, he must be. This need we may call self-actualization. This term, first coined by Kurt Goldstein, is being used in this paper in a much more specific and limited fashion. It refers to the desire for self-fulfillment, namely, to the tendency for him to become actualized in what he is potentially. This tendency might be phrased as the desire to become more and more what one is, to become everything that one is capable of becoming.
“Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.”
Źródło: Motivation and Personality (1954), p. 17.
Kontekst: For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food. He tends to think that, if only he is guaranteed food for the rest of his life, he will be perfectly happy and will never want anything more. Life itself tends to be defined in terms of eating. Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach. Such a man may fairly be said to live by bread alone. It cannot possibly be denied that such things are true, but their generality can be denied. Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.
Źródło: Motivation and Personality (1954), p. 93.
Kontekst: A musician must make music, an artist must paint, a poet must write, if he is to be ultimately at peace with himself. What a man can be, he must be. This need we may call self-actualization. This term, first coined by Kurt Goldstein, is being used in this paper in a much more specific and limited fashion. It refers to the desire for self-fulfillment, namely, to the tendency for him to become actualized in what he is potentially. This tendency might be phrased as the desire to become more and more what one is, to become everything that one is capable of becoming.
As quoted in The Meaning of Life : According to the Great and the Good (2007) edited by Richard T. Kinnier.
1970s and later
The Farther Reaches of Human Nature (1971).
1970s and later
"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Kontekst: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.
Eupsychian Management : A Journal (1965), p. 213.
1940s-1960s
Kontekst: If swindling pays, then it will not stop. The definition of the good society is one in which virtue pays. I can now add a slight variation on this; you cannot have a good society unless virtue pays. But here we get very close to the whole subject of metaneeds, and also of the ideal conditions where dichotomies are resolved and transcended.
Źródło: Motivation and Personality (1954), p. 17.
Kontekst: For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food. He tends to think that, if only he is guaranteed food for the rest of his life, he will be perfectly happy and will never want anything more. Life itself tends to be defined in terms of eating. Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach. Such a man may fairly be said to live by bread alone. It cannot possibly be denied that such things are true, but their generality can be denied. Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.
"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Kontekst: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.
"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Kontekst: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.
Źródło: Motivation and Personality (1954), p. 17.
Kontekst: For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food. He tends to think that, if only he is guaranteed food for the rest of his life, he will be perfectly happy and will never want anything more. Life itself tends to be defined in terms of eating. Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach. Such a man may fairly be said to live by bread alone. It cannot possibly be denied that such things are true, but their generality can be denied. Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.
"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Kontekst: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.
"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Kontekst: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.
As quoted in New Pathways In Psychology (1972) by Colin Wilson
1970s and later
Summer notes on social psychology of industry and management at Non-Linear Systems, inc., Del Mar, California, Non-Linear Systems, Inc, 1962, p. 81.
1940s-1960s
Maslow (1954), as cited in: Hiram E. Fitzgerald, Michael G. Walraven (1987). Psychology. p. 119; Also in: Maslow, Toward a Psychology of Being. Simon and Schuster, 1962, p. 5.
Variant quote: Human nature is not nearly as bad as it has been thought to be... It is as if Freud supplied us with the sick half of psychology and we must now fill it out with the healthy half.'
1940s-1960s
Źródło: Motivation and Personality (1954), p. 123.
Eupsychian Management : A Journal (1965), p. 212.
1940s-1960s
As quoted in Colin Wilson New Pathways in Psychology: Maslow and the Post-Freudian Revolution (1972, 2001), 155-56.
Quotes attributed to Abraham Maslow
Letter to a colleague (Nov 1960). In Colin Wilson, New Pathways in Psychology: Maslow and the Post-Freudian Revolution (1972, 2001), 154.
Quotes attributed to Abraham Maslow
“Secrecy, censorship, dishonesty, and blocking of communication threaten all the basic needs.”
Źródło: Motivation and Personality (1954), p. 23.
Źródło: Motivation and Personality (1954), p. 234.
Attributed to Maslow by Toni Galardi in The LifeQuake Phenomenon: How to Thrive (Not Just Survive) in Times of Personal and Global Upheaval (2009). Also to be found in other self-help books and on many quotes sites, but always without citation.
Quotes attributed to Abraham Maslow
As quoted in Perfecting Private Practice (2004) by Joan Neehall-Davidson, p. 95.
1970s and later
Źródło: book The Farther Reaches of Human
The Psychology of Science: A Reconnaissance (1966), Ch. 2, p. 15; although some similar statements to describe fundamental errors in human perception have been attributed to others, his expression, or slight paraphrases of it, is one of the earliest yet found to be documented in published writings, and remains among the most popular.
1940s-1960s
“One of the goals of education should be to teach that life is precious.”
Źródło: Motivation and Personality (1954), p. 255.
“You will either step forward into growth, or you will step backward into safety.”
As quoted in How the Best Leaders Lead : Proven Secrets to Getting the Most Out of Yourself and Others (2010) by Brian Tracy, p. 35.
1970s and later
“What is necessary to change a person is to change his awareness of himself.”
As quoted in Life In the Open Sea (1972) by William M. Stephens, p. 21.
1970s and later
“Laugh at what you hold sacred, and still hold it sacred.”
As quoted in Relax — You May Have Only a Few Minutes Left : Using the Power of Humor to Overcome Stress in Your Life and Work (1998) by Loretta LaRoche, p. xvii.
1970s and later
