SIMILARITIES AND DIFFERENCES BETWEEN EXISTENTIALISM AND

HUMANISTIC PSYCHOLOGY
The existential and humanistic approaches to the study of human behaviour are often
combined into what is known as the Existential-Humanistic Approach. This integration is
based on the perception that the two approaches share significant similarities while having
minimal differences. Scholars argue that existentialism is inherently humanistic, as it
emphasizes a person's capacity to create meaning in a seemingly meaningless world.
Conversely, humanistic psychology is influenced by existential thought. Despite the
widespread endorsement of the integrated approach, it is crucial to acknowledge that key
differences exist between the two orientations. Recognizing and articulating these distinctions
is essential to justify the integration of the existential and humanistic approaches.
Consequently, individuals may choose to align with the existential tradition, or the humanistic
tradition, or opt for an integrated existential-humanistic orientation.

POINTS OF SIMILARITIES:- Phenomenological approach, quest for authenticity, gestalt

approach
Phenomenological Approach: Theorists who advocate for the integration of existential and
humanistic approaches draw on their shared emphasis on freedom, lived experience, and
subjectivity. Both existential and humanistic psychology are phenomenological in their
orientations, valuing subjective experience over objective reality. They tend to be sceptikal
about man's capacity to objectively experience and understand reality, with the influence of
one's subjectivity being considered inevitable. Kierkegaard rejects the possibility of finding
truth through scientific, objective, or empirical means, arguing that "truth" is subjectivity.
Rogers (1961) considers subjective experience rather than reason or objective
experimentations with reality to be a surer approximation of truth. This organic valuing
process is considered an essential sign of personal growth. In differentiating between
existential and humanist thought, Stumm (2008) notes that Rogers is more radical than his
existential counterparts in explicating the validity of a person's phenomenological experience.
He supersedes many existential therapists who are often preoccupied with their frame of
reference, but they consider phenomenology as an indispensable fundamental of an
existential attitude. Empirical existentialists, such as Heidegger (1927-1962) and Sartre
(1956), differ on the subjectivity of subjectivity. Heidegger dismissed Cartesian dualisms and
emphasized the inextricability of the Being and the world, while Sartre contended that the
Being is ontologically estranged from the world. Both Heidegger's and Sartre's
phenomenologies are opposed to radical positivism, but Heidegger's hermeneutic
phenomenology differs from Sartre's existential phenomenology, as all meaning-making is
understood within the context of one's socio-cultural situation.

Quest for authenticity: Authenticity is a central theme in existential and humanistic

literature, with various authors labelling it. Despite the debate over whether authenticity
indicates psychological health compared to inauthenticity, existential and humanistic
therapists aim to help individuals live more authentically. Rogers (1961) and Maslow (1987)
believe that a person must be whatever they can be to be at peace with themselves. Ideals of
authenticity can be traced back to existential philosophers like Kierkegaard and Nietzsche.
Heidegger's (1927-1962) conceptualization of authenticity and inauthenticity are considered
value-neutral concepts. Inauthenticity, or conformity to the "they," can be adaptive, providing
a structure of predetermined meanings within which the Dasein exists and operates. On the
other hand, authenticity necessitates the seizing of one's Being, becoming more fully a being-
in-the-world and relating more authentically to the world. Heidegger emphasizes the "givens"
of human existence and the socio-cultural context within which an individual must define
their meaning. Sartre (1956) proposes that authenticity entails the creation out of nothingness,
one's meaning for existence.
Gestalt Approach: Existential and humanistic thought emphasizes the dynamic holism of the
organism, rejecting the dissection of human experience into ultimate units of behavior. Both
approaches dismiss the supremacy of rationality in accessing, understanding, and bettering
the human experience. However, phenomenological approaches are non-rational and not
"irrational." Many existential greats, who explain the limits of human reason, are considered
some of the finest thinkers, philosophers, and intellectuals ever known to man. Existential
and humanistic thinkers have always been critical of medical models and biological
reductionism. Proponents of these approaches resist the use of clinical labels because they are
considered counterproductive. Labels tend to act as self-fulfilling prophecies, reinforcing
helplessness and dependency in the client. They depersonalize and objectify human
experience, incongruent with the phenomenological orientation. Karl Jaspers' approach,
called "biological existentialism," rejects both biological reductionism and radical
phenomenology. Jaspersian psychologists recognize the necessity of biomedical models and
phenomenological methods in treating physical and mental illnesses. However, Ghamei
(2008) cautions that Jaspers' approach to psychiatry and psychology is not "eclectic" but
rather "pluralistic." The treatment ought to be tailored to each person and the presenting
illness, which may either be a biological illness or problems of living. In other words, one
size does not fit all; effective treatment of mental illness necessitates biologically based
treatments (medicine) as well as phenomenological therapies (existential-humanism).

POINTS OF DIVERGENCES:

Existential and humanistic psychology differ in their theoretical orientations and views of
human nature. Existential psychology focuses on the dark aspects of human experience, such
as anxiety and death, while humanistic psychology focuses on positive aspects like growth
and self-actualization. Existentialists recognize human potential for growth and greatness, but
do not assume the essential goodness or badness of human nature. These approaches are
aggregate terms constituted by diverse philosophical traditions and religious-spiritual
leanings. Establishing the boundaries of each approach emphasizes their uniqueness and
complementarity.

Subject of Inquiry: Existential psychology and humanistic psychology are two distinct
approaches to understanding human existence. Existential psychology focuses on the
fundamental aspects of human existence, such as death, absurdity, estrangement, anxiety, and
freedom, while humanistic psychology focuses on the human "self" and the conditions that
promote growth. Both approaches are inextricably entwined, but differ in their primary
subject of inquiry. In existential theory, existence is studied as a person's lived experience,
while in humanistic theory, the self is studied in the context of one's existence.

Existential psychologists aim to help individuals confront anxieties and foster authentic
engagement with their world. They emphasize the many possibilities available to a person
and the capacity to exist authentically by confronting nothingness. Heideggerian and Sartrean
psychologists emphasize the inseparability of the Being from the givens of human existence,
such as time and the world or nothingness and freedom. Humanistic psychologists, on the
other hand, are more person-focused and seek to help individuals become more fully-
functioning and self-actualizing. Their primary question is "What does it mean to exist?",
while existential psychology focuses on the search for meaning and man's estrangement from
the world.

Ontological Position: Existential psychology posits that the inevitable aspects of the human
experience, such as death, estrangement, freedom, and absurdity, are essential for a person to
become more fully human. This perspective is deterministic, as it proposes that confrontation
and acceptance of the inevitability of the human condition (absurdity, despair, isolation) are
central to therapeutic change.

Existential therapists believe that confronting the inescapability of the human condition
facilitates an individual to move from a sense of absurdity to a search for meaning, from a
state of nonbeing to a state of being, from inauthenticity to authenticity, and from
estrangement to engagement. Heidegger (1927=1962) contends that the awareness of one's
finiteness and nothingness, and the recognition that one's way of life is largely prescribed by
the "they," results in anxiety, but this anxiety allows an individual to exercise freedom in
becoming an authentic Being-in-the-world.

Rogers (1961) and Maslow (1987) have presented different theories specifying the various
conditions that facilitate growth in the individual. According to Maslow, the fulfilment of a
range of needs allows an individual to move toward self-actualization. Rogers (1961, p. 183)
proposed that providing a safe environment with growth-producing conditions facilitates an
individual to become more "fully functioning." The hallmark of a self-actualizing or fully
functioning person is their striving for authenticity, which is the need to become the self that
one truly is.

The humanistic orientation assumes that humans are born with unique potential and the
actualizing tendency to fulfill these potentials. Less-than-optimal life experiences cause an
individual to deny the self and become the self that one is expected to be. The humanistic
approach appears to be more consistent with essentialism than with existentialism, meaning
that an individual (existence) must be who they really are (essence). Therefore, essence
precedes existence in humanistic theory.

Stumm (2008) observed that Rogers is a determinist and an existentialist, while Maslow
(1962) distinguished the American humanists from the European existentialists by stressing
the self-making of the self and uncovering therapy. However, he also noted that the self is an
extreme overstatement, as the self is a project created by the continual choices of the person
himself.

In conclusion, existential psychology emphasizes the capacity of individuals to freely explore

and create their meaning for existence. The humanistic approach, while acknowledging the
inherent limitations of the human spirit, emphasizes the importance of the individual's ability
to explore and create their own meaning for existence.

Authenticity: Humanistic and existential psychology are two approaches to understanding

the nature of an individual's self. Humanistic psychology emphasizes the importance of
becoming the self that one truly is, while existentialists argue for human freedom and the
possibility of being whatever they choose to be. Both approaches have ethical implications,
as freedom and authenticity can often be misinterpreted and misapplied. Existentialists
propose that therapists should help individuals become more responsible for their actions,
while humanists believe that humans are basically good and that deviant behavior stems from
frustration with one's needs.

Humanistic theory argues that if people are to be authentic, they must be everything they can
be, while not being what they cannot be. This might seem restrictive, but it refers more to the
how rather than the what of their actions and contributions. For example, the terms poets,
artists, and musicians do not refer to predefined and foreclosed roles, but to inherent and yet-
to-be actualized potentials. For example, "poets must write" can mean that a person born with
the potential to write poetry must actualize this potential in a uniquely their own way to be at
peace with oneself.
Authenticity often goes hand-in-hand with nonconformity and rebellion, as human beings are
uniquely integrated wholes who are neither defined nor bound by socio-cultural labels.
Studies have found that self-actualized individuals are resistant to enculturation and socially-
prescribed norms. The goal of humanistic therapy is to help an individual become the self that
they truly are, and there are three conditions necessary and sufficient to facilitate this process:
congruence, empathy, and unconditional positive regard. Growth in humanistic
psychotherapy is characterized primarily by the emergence of three qualities: trust in one's
organism, existential living, and openness to experience.

Humanistic therapy involves providing a safe environment for the client, where the therapist
is a constant source of genuineness, acceptance, and understanding. The constancy of the
therapeutic environment challenges an individual's tendency to rely on arbitrary external
standards as a guide for behavior. In behavioral terms, consequences are not contingent on
behavior, but instead, the individual is reinforced with positive regard that is unconditional of
their behavior. In the absence of external cues to guide behavior, the individual is left with no
choice but to look inward and trust their organism. The constant acceptance and
understanding that the therapist displays toward the client allows the client to explore all
aspects of the self, resulting in a nondefensive experience of the self in the here and now.
Therapeutic change involves a growing awareness and acceptance of the self, particularly
those aspects of the self that have previously been denied from conscious awareness.

Freedom: Humanistic theory suggests that a fully functioning person is free because the
consequences of their actions are always positive. This freedom is guided by the richness of
one's subjective experience rather than external criteria. Maslow's self-actualizing individual
personifies this radical freedom, which is characterized by autonomy, authenticity, and a lack
of interest in others' approval.

Humanistic freedom is different from existential freedom, which is an inevitable aspect of the
human condition. According to Sartre, a person cannot choose not to choose and is a slave to
freedom. Individuals must exercise their freedom with the constant awareness of their
responsibility for their actions.

Existential therapy is oriented towards the future, as it involves anticipation of the

consequences of one's actions and the awareness of death. Humanistic therapy, on the other
hand, considers the client's experience in the "here and now" as the supreme guide for
behavior. This perspective downplays the overall importance of the past, but Client-Centered
Therapy values the work in the here and now, while an existential perspective highlights
people's orientation towards the future and their being directed towards and influenced by
what is to come.
Anxiety: Existential and humanistic theories differ in their conceptualization of freedom and
anxiety. Existential theory views anxiety as an inherent aspect of the human condition,
stemming from awareness of nothingness, death, and freedom. It emphasizes that anxiety can
be constructive as it motivates growth rather than a false sense of equilibrium. The goal of
existential therapy is not to eliminate despair but to help individuals confront anxiety
resulting from awareness of death and life's nothingness, allowing them to engage with life
more authentically. In contrast, humanistic theory focuses on the actualizing tendency that
every individual is born with, rather than anxiety, as the driving force for personal growth.

Optimal Functioning: Humanistic theory emphasizes that the good life is not a state of
achievement but a lifelong process of self-actualization and functioning. Rogers (1961) and
Maslow (1987) argue that the good life is a direction rather than a destination, with the fully
functioning individual constantly self-rediscovering and becoming the person they truly are.
Existential psychotherapy characterizes growth as moving from an inauthentic state to an
authentic state, where inauthenticity is characterized by a lack of awareness or superficial
awareness of the human condition. This inauthenticity can be adaptive, providing a structure
of meanings for an individual to exist and function. However, when confronted with the
anxiety of nothingness and death, individuals must define what it means to be an I, rather
than appropriating the tranquillizing meanings of they. Existential therapy aims to facilitate
clients to confront their existential concerns and exist as authentic beings. However, the
difference between being and becoming is more cosmetic than ideological, as the process
quality of the Being is a recurring theme in existential literature. In existential theory, the
process character of the self dominates, rejecting a reification of the self.

Conclusion: In summary, the mixing of existential and humanistic approaches in psychology,

influenced by theorists such as Carl Rogers and Rollo May, stems from their shared emphasis
on personal experience as well as a historical link between existential and humanistic notions.
Despite certain contrasts, this combination strengthens both ideas by emphasising the
importance of authenticity, understanding human experiences, and having freedom. This
combination, as demonstrated in Rollo May's work, demonstrates that the distinct features of
each approach complement one another, providing us with a full understanding of human
behaviour. It's similar to a marriage in which differences complement one another, resulting
in a holistic understanding of how people think and feel.

CENTRAL TENETS OF HUMANISTIC PSYCHOLOGY

1. Phenomenological Perspective in Humanistic Psychology:
Humanistic psychology, rooted in phenomenology, emphasizes the subjective experience of
individuals. Phenomenology involves exploring and understanding the unique way each
person perceives and interprets the world. Thinkers such as Carl Rogers and Abraham
Maslow have significantly contributed to this perspective.
 2. Self-Awareness is the Key Concept:
In humanistic psychology, self-awareness is a fundamental concept. Carl Rogers, a
prominent figure in humanistic psychology, introduced the notion of the "self" as the center
of personal experience. This involves being aware of one's thoughts, feelings, and actions,
leading to a deeper understanding of oneself. Rogers proposed the concept of the "self-
concept," which represents an individual's perception of themselves. The process of self-
awareness is central to personal growth and psychological well-being.

3. Self-Actualization:
Abraham Maslow, another key figure in humanistic psychology, introduced the concept of
self-actualization. This refers to the inherent human drive to fulfill one's potential and become
the best version of oneself. Maslow's hierarchy of needs places self-actualization at the top,
suggesting that individuals strive for personal growth, creativity, and a sense of purpose. Self-
actualization involves realizing one's capabilities, pursuing meaningful goals, and finding a
sense of fulfilment. It is considered a pinnacle of psychological development in the
humanistic perspective.

4. Empathy and Unconditional Positive Regard:

Rogers emphasized the importance of empathy and unconditional positive regard in fostering
psychological well-being. Empathy involves understanding and sharing the feelings of
another person, creating a supportive and non-judgmental environment. Unconditional
positive regard means accepting individuals without judgment, valuing them for who they
are. This acceptance facilitates personal growth and self-actualization. Rogers believed that
when individuals experience empathy and unconditional positive regard, they are more likely
to explore and understand themselves, leading to positive psychological outcomes.

5. Positive View of Human Beings and the Idea of Resilience:

Humanistic psychology holds a positive view of human beings, focusing on their inherent
goodness and potential for growth. The idea of resilience is embedded in the belief that
individuals can overcome challenges and adversity. Maslow's emphasis on self-actualization
implies that individuals possess an inner motivation to reach their highest potential,
demonstrating an innate resilience. Humanistic psychology encourages a shift from a
pathology-oriented perspective to a strengths-based approach, acknowledging individuals'
abilities to navigate life's difficulties
 6. Free Will:
Humanistic psychology places a strong emphasis on the concept of free will. Unlike
deterministic approaches, which suggest that behavior is predetermined by external factors,
humanistic thinkers argue that individuals have the freedom to make choices and shape their
destinies. Rogers, in particular, emphasized the role of free will in personal growth. The
ability to make choices aligned with one's authentic self contributes to a sense of autonomy
and fulfillment. Humanistic psychology's emphasis on free will underscores the importance
of personal responsibility and conscious decision-making.

7. Gestalt View of Human Behavior:

The gestalt view in humanistic psychology emphasizes the holistic nature of human
experience. Fritz Perls, a key figure in gestalt therapy, argued that individuals should be
understood as integrated wholes rather than fragmented parts. The term "gestalt" refers to a
unified whole that is greater than the sum of its parts. Gestalt psychology encourages
individuals to explore their experiences in the present moment, focusing on the here and now.
Perls believed that awareness of the whole experience, including thoughts, feelings, and
actions, leads to a more comprehensive understanding of oneself.

In conclusion, the basic tenets of humanistic psychology, shaped by the phenomenological

perspective, highlight the importance of self-awareness, self-actualization, empathy,
unconditional positive regard, a positive view of human beings, resilience, free will, and the
gestalt view of human behavior. Thinkers such as Carl Rogers, Abraham Maslow, and Fritz
Perls have significantly contributed to these foundational principles, emphasizing the human
capacity for growth, fulfillment, and holistic understanding. Humanistic psychology
continues to influence contemporary approaches to therapy and personal development by
promoting a positive and individual-centric view of human nature.