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The universal significance of Maslow’s concept of self-actualization.

Article  in  The Humanistic Psychologist · June 2016

DOI: 10.1037/hum0000027

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Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 1

The Universal Significance of Maslow’s Concept of Self-actualization

Jeevan D’Souza & Michael Gurin

DeVry College of New York

Author’s Note:

Correspondence concerning this article should be addressed to:

Jeevan D’Souza
DeVry College of New York
180 Madison Avenue, Suite 900
New York NY 10016
T: 212-312-4358
F: 212-312-4469
E: jdsouza@devry.edu
Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 2

Abstract

Abraham Maslow popularized the concept of self-actualization as a process that an individual

undergoes through life. He believed that most mentally healthy individuals follow a path called

growth motivation that allowed them to self-actualize and realize their true potential as they grew

older and matured. Maslow’s theory of self-actualization is synonymous with seminal

psychological, philosophical, and religious theories that support the noble human transition from

self-indulgence to selflessness and altruism. This article draws correlations between these

theories to demonstrate the significance of Maslow’s theory and develop a need-based activity

chart that individuals can follow throughout their lifecycle on the path to self-actualization.

Keywords: Self-actualization, Hierarchy of Needs, lifecycle chart

Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 3

The Significance of Maslow’s Concept of Self-actualization

Maslow (1943) proposed his hierarchy of needs theory which enlisted basic human needs

in the form of a hierarchy. The hierarchy of need theory is arguably the most prominent

motivational theory in the field of psychology. The five needs that were originally enlisted were

physiological, safety, love and belonging, esteem and self-actualization. Maslow further

expanded self-actualization into four needs, namely, cognitive, aesthetic, self-actualization and

self-transcendence. He called these latter needs “being needs” or B-needs and the former four

needs “deficient needs” or D-needs. He claimed that mentally healthy individuals follow a path

called growth motivation that allowed them to move up this hierarchy from D-needs to B-needs.

As individuals follow this path they feel more fulfilled, their attention shifts from self-interest to

selflessness, and they dedicate more time to causes outside of themselves and family. Maslow

regarded the drive towards self-actualization beneficial to a society since it would lead to more

solidarity, compassion, care, problem-solving and altruism.

Prominent psychological and philosophical theories coincide with the concept of

Maslow’s path to self-actualization and suggest that individuals are born selfish and must

gradually move towards selflessness and compassion in order to create a flourishing society.

These theories are briefly described and correlated with Maslow’s theory of self-actualization to

validate the significance of his theory. This article takes advantage of the well-enlisted needs in

Maslow’s theory and develops a need-based activity chart that could help individuals self-

actualize through their lifecycle.

Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 4

A Sampling of Prominent Theories Correlated to Maslow’s Self-Actualization Process

At least five prominent theories correlate very strongly with Maslow’s theory of self-

actualization and growth motivation. These theories claim that an individual must move from

self-indulgence towards selflessness through the lifecycle in order to be fulfilled and enable a

flourishing society. The theories are the Hindu stages of life (Kakar, 1968), Erikson’s theory of

Psycho-social development (Erikson & Erikson, 1998), Freud’s (1957) theory of the id, ego and

superego, the ancient Jewish tradition’s understanding of human progression (Sacks, 2005), and

Kohlberg’s stages of moral development (Kohlberg, 1981).

The Hindu stages of life (Kakar, 1968) state that there are four stages in the life cycle of a

human being. The first stage, which lasts for approximately 20 years, is called brahmacharya or

the celibate student. During this stage individuals focus on gaining knowledge and skills that will

help them engage in a profession and raise a family. The second stage, which lasts for the next

20 years or so, is called grihastha or householder. During this stage individuals focus on love,

family life, and pursuit of wealth by engaging in a profession. The third stage is called

vanaprastha or social worker and lasts for approximately the next 20 years or so. During this

stage an individual reduces focus on family and pursuit of resources and shifts focus towards

society and social causes. The fourth and final stage of life, which lasts until death, is called

sanyasa or ascetic. During this stage an individual renounces most worldly pleasures in the

pursuit of spiritual enlightenment in solitude. Once enlightened, the individual might return to

society to preach and serve humanity. The transition from the householder to the social worker is

strongly correlated with Maslow’s process of self-actualization where the individual shifts focus

from selfish needs to social needs. The transition from social worker to ascetic correlates with

the achievement of self-transcendence, the final need in Maslow’s hierarchy.

Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 5

Erikson’s psychosocial stages of human development (Erikson & Erikson, 1998) mention

eight stages in the lifecycle of an individual. The fundamental virtues associated with each stage

are hope, will, purpose, competence, fidelity, love, care and wisdom. The first six stages, which

occur during the first 40 years of life, are geared towards self-interest and gratification. The last

two stages are focused on society and altruism. Erikson claimed that if children were raised in a

loving, caring and free environment, they would grow into loving, caring and free adults. In the

last two stages of life, they would tend to focus on causes outside of themselves and would

be highly generative. In emphasizing the transition from self-interest to selflessness, Erikson’s

theory, like the Hindu stages of life concept, correlates with Maslow’s theory of self-

actualization.

Freud (1957) conceptualized the theory of the id, ego and super-ego. These three

symbolic entities of the psyche play an important role in his psychosexual theory of human

development. According to Freud, the id is a set of instinctual innate human drives, the ego is the

realistic organized part of the psyche and the super-ego is the part that is concerned with morality

and cultural rules taught by parents and other role models. He claimed that during infancy an

individual’s ego is completely governed by the id which functions based on the pleasure

principle and only seeks self-gratification. As an individual goes through the psychosexual

stages, the ego gets more developed. The ego seeks to satisfy the id but at the same time tries to

maintain a balance with the super-ego and reality. The super-ego often contradicts the id in order

to do what is morally right. The peaceful resolution of this conflict is very important in the

avoidance of mental pathologies. If an individual resolves all conflicts, the ego develops more

and more through life, following the super-ego more than the id, thus exhibiting moral behavior.

If conflicts are not resolved successfully it could lead to self-absorption, narcissism, denial,
Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 6

submission or self-esteem crises. The gradual process of the ego moving from the id to the super-

ego correlates with Maslow’s idea of growth motivation and self-actualization.

The degree to which Freud’s theory of personal development emerged from his personal

reinterpretation of traditional Judaism has long been a subject of debate, but the subtle and

complex nature of this link has been established (Yerushalmi, 1992). Freud reiterates the moral

imperatives that lie at the heart of the Jewish tradition he apparently rejected, translating into

psychological terms the path towards psychological health and high moral functioning that had

long been described in traditional Jewish texts. For example, the body of mystical teachings

known collectively as the Kabballah serves as a kind of guide to self-transcendence, leading the

initiate towards a life of divine service focused on the betterment of mankind. Most striking here

is “the amazing correspondence that appears to exist between the Kabbalah and other

longstanding spiritual traditions” focused on “the higher reaches within each of us,” on ethical

development, and on improving the world through individual, inner transformation (Hoffman,

1981). Other, less mystical texts within Jewish tradition, such as the 11th century Duties of the

Heart and The Path of the Just, written in the 18th century, reinforce the idea that a healthy and

fully functioning individual is one focused on ascending to ever higher states of awareness in

order to actualize innate potential and assist in moving the world towards unity and perfection.

Similarly, the 19th century mussar movement, centered in Lithuania, emphasized ethical

development as a high calling that would lead to a more cohesive, peaceful human community.

And seminal Chassidic texts, such as the Tanya, analyzed in exquisite psychological detail the

vital struggle of the individual to overcome instinct and desire to achieve higher moral purpose,

echoing Freud’s later analysis of the interplay between the id, ego, and superego. This powerful

stream within traditional Judaism consistently recognizes the individual as being embroiled in,
Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 7

and ennobled by, the struggle to overcome selfishness and, in general terms, views future human

happiness as increasing in direct proportion to our collective success regarding this universal

struggle. Jonathan Sacks (2005) refers to the universal human drive to transcend selfishness and

engage in altruistic behavior as “the ethics of responsibility,” and finds in it the closest thing we

have to a “universal language.” He notes a study which determined that altruistic behavior

resulted in a 24% increase in “life satisfaction” (Williams, et. al., as cited in Sacks, p.6). In

traditional Judaism we again recognize strong correlations to Maslow’s path towards self-

actualization.

Kohlberg (1981) developed a theory regarding the stages of moral development. He

isolated six stages of moral development that healthy individuals go through during their

lifecycle. He placed the six stages into three categories: pre-conventional morality, conventional

morality and post- conventional morality. Pre-conventional morality is mostly seen in children

and is restricted to self-interest and gratification. This stage of morality correlates with Freud’s

concept of the id. Conventional morality is seen in adolescents and young adults and is

concerned with pleasing others and following the law. Post-conventional morality is seen in

older adults and is concerned with developing social contracts and universal ethical principles.

This stage of morality correlates with Freud’s concept of the super ego, as well as Maslow’s

concept of self-actualization, showing an individual’s progression from selfishness to

selflessness and universal morality.

Need-based Activity Chart for Self-actualization

Since Maslow’s theory of self-actualization correlates strongly with prominent theories of

morality, spirituality and utilitarianism, a need-based activity chart has been developed to guide
Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 8

individuals to self-actualize through the lifecycle. Table 1 shows a need-based activity chart

describing the amount of conscious time an individual might devote to different needs in order to

self-actualize as they move through the lifecycle. The activities involved could vary significantly

between individuals depending on their geographical locations, professions, and circumstances.

The chart is intended to be a guide to demonstrate how a normal self-actualizing individual’s

behavior and actions could gradually change throughout the lifecycle, with decreasing focus on

D- needs and increasing focus on B-needs as the individual grows and matures.

For simplicity, Table 1 splits the lifecycle into four stages which last for approximately

20 years each. In the first stage, a normal child would spend significant amounts of time with

friendships, family, identity resolution and schooling. At this stage there is little conscious focus

on physiological and safety needs since these would be taken care of by caregivers and/or the

state; there is also no strong drive towards aesthetic self-actualization and self-transcendence at

this stage. During young adulthood, an individual typically enters the workforce, enters into

romantic relationships and friendships, and might choose to start a family; at this stage he or she

will be spending most of their time satisfying D-needs and cognitive needs. During late

adulthood, a self-actualizing individual continues to satisfy their D-needs but starts to shift focus

towards a socially valued profession or cause. Finally, in late adulthood, an individual who had

faithfully followed a path towards self-actualization would be capable of dedicating significant

amounts of time towards B-needs.

Our lives are shaped by biological make up and social conditions on the one hand, and

our freely-willed choices on the other. Every individual thus faces the danger of becoming

fixated on certain deficient needs, or the opportunity to become a self-actualized, altruistic

human being.
Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 9

Discussion

With a rapidly growing population, the constant depletion of natural resources, a

universal emphasis on acquisitiveness rather than altruistic giving, and advancing technology that

broadly enables mankind’s destructive capabilities, the world is careening off-course. Re-

balancing can be achieved one individual at a time. Maslow’s theory of self-actualization posits

that mentally healthy individuals are deeply motivated to follow a path called growth motivation

that shifts focus from self-interest to social interest, resulting in personal satisfaction and

communal peace. Maslow’s theory correlates with other significant theories in the worlds of

psychology, philosophy, and religion. As more individuals self-actualize, society as a whole will

recap the benefits and increasingly flourish. This article aims to revisit Maslow’s powerful theory

and develops a need-based activity chart that can enable individuals to self-actualize throughout

their lifecycle.
Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 10

References

Erikson, E. H., & Erikson, J. M. (1998). The life cycle completed (extended version). WW

Norton & Company.

Freud, S. (1957). The origins of psychoanalysis. Doubleday.

Hoffman, E. (1981). The way of splendor: Jewish mysticism and modern psychology. Boston:

Shambhala.

Kakar, S. (1968). The human life cycle: The traditional Hindu view and the psychology of Erik

Erikson. Philosophy east and west, 127-136.

Kohlberg, L. (1981). The philosophy of moral development: Moral stages and the idea of justice.

Maslow, A. H. (1943). A theory of human motivation. Psychological review, 50(4), 370.

Maslow, A. H. (1973). The farther reaches of human nature. Maurice Bassett.

Sacks, J. (2005). To Heal a Fractured World. New York: Random House.

Yerushalmi, Y. (1993). Freud’s Moses. New Haven, Yale.

Running head: THE UNIVERSAL SIGNIFICANCE OF MASLOW’S CONCEPT OF SELF-ACTUALIZATION 11

Table 1
Need-Based Activity Chart for self-actualization
Need Type Need Time spent on activities to satisfy each need
Child- Young Middle Late
Hood Adulthood Adulthood Adulthood
Physiological Low High Medium Low
Safety Low High Medium Low
D-Needs Love & Belonging High High Medium Low
Esteem High High Medium Low
Cognitive Low Medium Medium High
Aesthetic Low Low Medium High
B-Needs Self-Actualization Low Low Medium High
Self-Transcendence Low Low Low High

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