Human Self-actualization Research Articles

Linguistic self-actualization

Abstract The author’s intention is to contribute to the interpretation of linguistic self-actualization as a specific form of human self-actualization. In the first part of the text, he discusses self-actualization from an anthropological, philosophical and psychological point of view, in order to be able to formulate a definition of the relevant term. He develops the thesis that self-actualization is a constitutional property of man as a being of his kind and a constituent of the individual, observable in his ontogenesis. He introduces the term self-actualization base and describes it as a structure that determines the authentic way of human activity. Against this background, he approaches the interpretation of language self-actualization and defines the terms mentalization, acquisition, and operational language self-actualization. For him, linguistic self-actualization is an activity by which the user responds to mentalization, socialization and flexible expression needs. How an individual realizes this activity depends on his will to freely navigate the world of signs, language rules and language operations, on his semiotic-practical, imitative and operational practical intelligence disposition, as well as on his decision-making disposition, applied when choosing from options in specific conditions of language use.

Составляющие культурного интеллекта человека

This article addresses the issues of cultural evolution of modern man and society. A cultural person, an object and subject of culture, is a producing resource, a driving element and a product of cultural processes, and at present the civilizational role of culture is acquiring a special formative and personifying significance. Cultural intelligence in the world of multi-tasking complexes and complex multi-level formats of employment is increasingly important both for people and communities with a deficit component of life activity, and in relation to especially complex employment formats, since the development of system-forming resources of awareness and self-positioning of a cultural subject, the implementation of effective, productive integration of imaginative thinking with consciously logical cognitive processes increases both the quality of intellectual processes and the level of originality, the uniqueness of the cognitive activity of a person and the community. Cultural intelligence in the context of the insufficiency of other types of intellectual development and praxis — in a more complex existence or in a partial register — contributes to the socialization of the individual, the integration of communities, the personal-activity improvement of the status of various subjects and population groups, the development of forms of independence in society and professional space. The ways and means of the formation and improvement of cultural intelligence of various levels and formats vary predictably and sporadically, therefore, the demand of the society for socially and personally attractive components of cultural employment, cultural choice, cultural self-determination is growing quantitatively, and requires the originality of routing, and implies continuous environmental development. Like other parallel intellectual components of human self-actualization, now considered by science and practice as socializing and developing creative resources: emotional, social, physical and physiological, as well as information technology intelligence undergoing dynamic formation and other aspects of an individual’s understanding of himself and the world around him — intelligence cultural is now acquiring its object and subject, its fundamental basis and methodology, its role in science and practiceoriented register, goal-setting foundations, tools, value orientations and society’s awareness of the role of cultural intelligence in human life and society. Accordingly, the attitudes of a person’s reproductive orientation in culture, ideas about the secondary, objectified, nature of the consumer of the cultural achievements of mankind, mastering those in methodological, temporal, program unity, are subject to revision. Increasing the subjectivity of the individual in the cultural field of interaction contributes not only to increasing the productivity and efficiency of mastering the relevant competency areas and independence, activity of the human personality — it is directed to improving the socio-cultural mechanisms and processes of creating a new, intersubjective, cultural space. One of the directions of self- development of such a cultural-subjective space is the active construction by the individual of his inner world, his social connections and prospects, effective purposeful health saving in the context of a spiritual, inspired, organic action — a culturally correlated interaction of images and meanings, a holistic vision of the world, a sense of unity with existence, and the significance of their existence.

Needs in The Thinking of Abraham Maslow and Maqashid Sharia

Everyone is always faced with the fulfillment of unlimited needs. The purpose of this study is to examine the levels of human needs according to Abraham Maslow and maqasid sharia. A normative and sociological research methodology approach that bases analysis on social phenomena. The results of the observation of Abraham Maslow's theory are studied in the discipline of sharia. The concept of maqasid sharia places religion as a benchmark in order to save human souls. The levels of need in the sharia maqasid concept include hifdz addin (preservation of religion), hifdz al nafs (preservation of the soul), hifdz al mal (preservation of property), hifdz aql (preservation of reason), and hifdz al nasl (preservation of offspring). Abraham Maslow stated that someone who has achieved self-actualization is universal, will be able to uphold the values ??of goodness in dealing with others even though it is not religious. The concept of maqasid sharia views the achievement of human self-actualization as humans will tend to be more obedient to God and always do good to others

Professional self-development of a person as the evolution of his subject potential

In the article, professional self-development is considered as a human activity during which subject potential changes. This allows you to see the logic of the formation of the personality of the profession in a new way. Data from sociological research served as the basis for revealing the specifics of work motivation of young people at the stage of professional self-determination, professional self-actualization, and professional self-realization. The contradiction between external and internal motivational and value factors of professional self-development is revealed. The dynamism of the socio-economic situation of modern Ukrainian society requires professional flexibility from a person. Professional self-actualization today does not look like a linear process of achievements within the once chosen profession. Motivation for constant growth and self-improvement ensures professional mobility: professional development, development of related specialties, and, if necessary, a change of profession. A person realizes his vocation to be himself in various fields of activity - industrial, scientific, artistic, managerial, pedagogical and others, the basis of which is work. For the professional self-actualization of an individual, labor activity is fundamental. The understanding of work as a sphere of human self-actualization leads to the need to create such a quality of working life that would contribute to a person's disclosure of his subjects. A person is not simply "integrated" into the system of labor relations as an object, a kind of "screw", but reveals himself as a subject of a specific professional activity, with certain requirements for work, aimed at satisfying a wide range of needs and actualizing abilities. A person's labor activity, which is especially characterized by joint work with other people, allows meeting various social needs of a person in cognition, communication, developing cognitive, communicative and other abilities. The proposed approach is of great importance not only for the theory of professional self-development of the individual, but also for solving practical tasks of increasing the effectiveness of professional education.

Общее доиндивидуальное измерение труда и искусства при постфордизме: постопераистский подход

The study explores the ways of involving the potential dimension of labor into its formation at the current stage. The concept of individualising the “pre-individual” by the Italian philosopher P. Virno is drawn upon to expand the "aesthetic model" onto all productive activities. In the process of the modern labor formation, individualising the pre-individual reality, including the language, human perception, affective sphere, and productive forces of the society, manifests itself through the workforce. All the aforementioned factors constitute the total potential charge of the “pre-individual”. The paper goes on to demonstrate the influence of the artistic critique of industrial labor on this process. The demands for autonomy, creativity, and freedom postulated by art criticism were incorporated into new forms of labor organization. Ways of managing labor began to be directed towards reducing unjustified labor costs as they started to be associated with the unrealized potential of workers. Subsequently, the model of artistic practices spread to the entire world of labor. The problem of involving the potential dimension of labor in its formation is considered through the prism of post-operaism showing that the cultural industry is built around the communicative activity "without the work". An attempt is made to demonstrate that artistic activity in modern society is characterized by the total involvement of the entire life into artistic practices. In addition, such activity is associated with project-based, unstable and intensive forms of human self-actualization. The study emphasizes that such activity is associated with collective practices since it includes the activity of not only the artist, but also the public. Accordingly, the subjectivity of the contemporary worker must be described through the processes of collective creativity and collective subjectivity. The second part of the study focuses on the potential labor dimension and emphasizes that the modern metamorphosis of labor echoes A. Gastev's famous project which emerged as a way to transform labor itself in its potentiality. Gustev's scientific labor organization project demonstrates the possibility of involving pre-individual potentialities into the production practices. In order for this involvement to take place, it is necessary to influence the human body in a certain way and to activate its creative potential suggesting a connection between Gustev's ideas and biopolitics. The investigation paves the way for a new artistic critique that might allow for the commodification of “the pre-individual '' to take place.

The Holonic Christ: Catholicity as Individuation and Integration

The paradigm shift ushered in by the new science of the early twentieth century discloses the universe as a dynamic, energetic, and complex web of relationality. In view of this renewed sense of undivided wholeness, this article seeks to advance the growing synthesis of theology and depth psychology by way of a revised meaning of catholicity. Specifically, the article utilizes Carl Jung’s theory of individuation to suggest that catholicity is the conscious movement of the psyche toward wholeness, an outcome that Jung associated with Christ. The article introduces the term “Holonic Christ” to describe Christ as both the regulating principle of wholeness in nature and the co-recipient of the activity of deepening wholeness through the psychological development of the self-reflective individual. In this way, the article contends that catholicity is the process of individuation in its fullest form: a dynamic energy of the psyche that urges us in the direction of a more integrated personality, an ever-expanding community, and an eschatological remediation of divine self-contradiction made possible by human self-actualization. The article concludes with a discussion of the far-reaching religious implications of this study and explains why this new understanding of Christ is valuable to theological discourse.

Psychoanalytic ecofeminist Dorothy Dinnerstein: theorizing the roots of rapacity

ABSTRACT This article proposes that Dorothy Dinnerstein’s philosophy can help us understand the problem of miseducation that places male-dominated and ‘masculine’ rapacity at the center of so many human endeavors, including capitalist economic exploitation and environmental exploitation. Dinnerstein argues that early childhood experiences of female domination lead to reactive and immature adult preferences for excessive, triumphing, rapacious, male rule. In Dinnerstein’s theory, the solution to this psychologically deep-rooted problem is for men to do half of the childcare work. This article acknowledges and refutes arguments against Dinnerstein’s theory, and expounds its soundness and benefits. Dinnerstein’s thought can help us put a brake on the capitalist rapacity that threatens our very survival while increasing possibilities for human self-actualization.

PSYCHOLOGICAL ANALYSIS OF PEAK EXPERIENCES AS A PERSONALITY’ S SELF-ACTUALIZATION FACTOR

The article is devoted to the psychological analysis of the individual’s peak experiences as a factor of its self-actualization. Theoretical views on the role of the emotional sphere in the process of human self-actualization and the prerequisites for considering peak experiences as a factor in this process are described. The psychological content of the individual’s peak experiences and their role in the realization of personal potential are described.A description of the peak experiences studied in the process of self-actualization empirical study procedure and stages are given. The interpretation of the descriptions of the peak experiences of the subjects cluster analysis results are carried out.The role of relationships, experiencing difficulties, constant work and self-realization, acceptance of loneliness and isolation, realization in relationships, compassion and trust, acceptance of responsibility as factors contributing to the state of existence, acceptance of one’s "I", awareness and realization of one’s potential, sense of life as a stream that is both filled with potentials and "empty" capable of feeling pure being as a significant peak experience in the process of self-actualization are described.

Перспективи перформативної художньої дидактики у метамодерністичному середовищі

Представлено результати дослідження перспектив оновлення дидактики сучасної мистецької школи. Проаналізовано зміст (закономірності, принципи, форми, методи і критерії результативності) енантної постмодерністської теорії навчання, зосередженої на еґоцентричному індивідуалізмі, що спонукає майбутнього фахівця до рефлексії доцільності своєрідного машинного кенозису – трансгресії у «тіло» трансформера, кіборга, робота-андроїда. В якості альтернативи пропонується авторська перформативна концепція професійної підготовки, яка передбачає надситуативну активність майбутнього акціоніста під час моральнісно-смислового опосередкування принципів організації надскладних естетичних метасистем в умовах а-топічного метаксису. Миследіяльнісна методологія пропонованого дослідження реалізувала феноменологічно-герменевтичний і семіотичний підходи, методи коґерентного моделювання і експертної оцінки теорії концептуальної інтеграції, коннективної теорії метафоричної інтерпретації, концепцію нелінійної епістемології, принципів антиномічності, верифікації, комплексності, диз’юнктивного синтезу. Наукова новизна матеріалу полягає у розкритті сратегій упровадження перформативної дидактики вищої школи і технології метаної для їх реалізації у сфері метафоричної когнітивістики.

Humanistic Psychology Study of Abraham Maslow on the Main Character in Tiba Sebelum Berangkat Novel by Faisal Oddang

This article aims to analyze the main character in the novel Tiba Sebelum Berangkat by Faisal Oddang using the humanistic psychology approach of Abraham Maslow. The method used in this research was descriptive qualitative research method. The data source used was Tiba Sebelum Berangkat novel by Faisal Oddang. The data analysis technique in this study used the content analysis. The results of this study indicated that the main character in the novel Tiba Sebelum Berangkat by Faisal Oddang had and performed actions that can be analyzed by using Abraham Maslow's hierarchy of needs. This was shown by the content of the novel which presented about conflicts around human life; beliefs, religions, gender and love. Tiba Sebelum Berangkat novel tried to reflect on what might actually happen in people's real life in South Sulawesi. Based on the novel content, the main character built in the novel performed certain actions in obtaining multilevel needs that must be fulfilled as human beings. Tiba Sebelum Berangkat novel showed how humans obtained multilevel needs that must be fulfilled until human self-actualization was achieved.

خودشكوفايي مم در روایت مم و زین بر اساس الگوي انسان گرايانة آبراهام مزلو

In the retelling of the story (Mem u Zin) "Mems" characterization is the result of careful and artistic depiction of Khani. The poet's detailed description of "Mems" character has amazed many addressees and researchers in a way that psychologists will do an in-depth research into this characterization according to examples from Abraham Mazlos Humanistic Model wherein human self-actualization is described. In this research "Mems" character in Khani's story depiction with Mazlo's components of self-actualization have been compared. This research shows that Ahmadi Khani has had a larger aim when carefully depiction Mems character and behavior. In this research by using humanistic model ideas, Abraham Mazlo can clearly state and portray "Mems" actions and behavior and investigate into "Mems" character. However Mazlos clarification and description of self-actualization with all the attributes of the hero of the story is not coherent but is coherent with all the specialties' that Mazlo has taken into consideration which will be described to the readers in this research. Key words: Abraham Mazlo, Ahmadi Khani, Mem u Zin, Mem

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Due to the modernization of education system, one of the most important task of educational organizations is to assist in the process of human selfactualization
 and self-development. According to the Federal state brand-new educational standard , to the �Law on Education in Russia�, and to the
 national educational initiative �Our new school�, the emphasis in educational practice is gradually shifts towards support for the formation of the
 personality of the individual, of his capacity for self-realization.
 As one of the conditions that can provide self-development of students in modern-term educational practice supports extracurricular activities, which
 today has a special role in the development and education of the younger generation. According to information on launch of FSES of primary education,
 extracurricular activities should be understood as educational activities carried out in the forms of non-class-lesson, and aimed at achieving the
 expected results of development of the basic educational program of primary education.
 The article presents the author´s vision of constructing models, that is to support self-development of students in extracurricular activities in the development
 of the FSES of primary general education in rural schools. The model is based on the principles of flexibility, variability, individualization, creative
 interaction of all participants of the educational process, and is to pay attention on individual characteristics of students and accept the regional features
 of educational environment of rural schools. Particular attention is paid to the analysis of the structural components of the model, the conditions of its realization in educational practice. The structural
 model consists of three units: methodical, informational and psycho-pedagogical, their implementation relies are based on the adequate mechanisms
 for psychological and pedagogical support of students (active basis of claims for recognition of motifs in the hierarchical subordination ,domination
 of moral norms , the motive of self-acceptance and the desire for self-development, prevention and correction of negative psychological formations.
 An important aspect of the model is to provide the author´s technology-monitoring measurements of the results of its operations on each structural unit
 (methodical, psychological and pedagogical, informational).
 The proposed model of self-support of students in extracurricular activities in the development of the FSES of primary general education in rural schools,
 can be widely used in the regional educational practice in the context of the organization of extracurricular activities of younger students.
 Currently testing model is performed on the basis of rural schools of Yukhnovskiy area of the Kaluga region. The study is conducted with the financial
 support of the Government of RHF and the Kaluga region, the project �14-16-40007 a (r).

The Integrity of Evil

Within all religious or philosophical schools of thought where order and moral goodness are the foundations and substance of existence, the concept of evil is problematic. If the ground of existence is ordered and good, then all that comes from the ground is good - there would seem to be no room in existence for a rebellion against good. The rebellion would simply be a part of the order and goodness of existence, and so also be good. One way of dealing with the problem of evil is to view it as coming from the limitations of human knowledge: what we call evil is really good, though we do not see it as good because of our limited perspective. Thus, evil does not truly exist. If one wants to take evil seriously, however, this answer is not convincing. Another approach has been taken throughout the history of Western Philosophy, beginning in Socrates, carried on in another form by Augustine, and also present in Kant's moral theory. This view conceives of evil as a privation: evil is not a substance, but a lack of substance. For Socrates, to know the Good is to do the Good, and so if a person is committing evil, this is due to a lack or privation of knowledge, the result of which is an enslavement to the less real world of appearances - the life in the cave. For Augustine, the movement toward evil is a deficiency of the will that has lost itself in the things of this world (more will be said on Augustine below). For Kant, moral evil is to act according to the incentives, rather than according to the rational good will; this is to lack the freedom and autonomy necessary for good moral action. In each of these renditions of evil as privation, the process of moving from the substance of life (whether the Good, God, or rational self-determination), leaves a person's life weakened and disordered. Thus, evil is a kind of disintegration - an evil person lacks integrity. The Danish philosopher S0ren Kierkegaard is critical of this view of evil. He finds this view to be an inadequate explanation of the power of moral evil that we experience in the world. The effects of evil we experience are not simply due to evil's destructive tendencies, according to Kierkegaard, but due to a powerful integrity within the nature of moral evil itself. No doubt there are forms of evil that move in the direction of privation and lack, but I will argue in this essay that Kierkegaard has provided an analysis of a more actualized from of evil, by giving positive content to the notion of moral evil. I will begin this analysis by briefly looking at the privation view of evil, specifically in terms of Augustine. This will give a picture of how human actualization and integrity are generally conceived within this view. This leads to an analysis of Kierkegaard's understanding of human self-actualization. In this analysis I look at the movement of the self through the well-known Kierkegaardian existence-stages: the aesthetic, the ethical, and the religious. The analysis will center not around the nature of these stages, but on the tensions within each stage that lead to self-becoming or self-actualization. Thus, I emphasize how these stages confront despair - the limit or boundary each stage runs up against, and so founders upon. It is at these points of foundering that human actualization takes place. It will be important for us to see that for Kierkegaard human actualization takes place not as a matter of course, but in choices- selfactualization takes place in an interplay between self-consciousness and freedom. Therefore, human self-actualization, as well as the integrity of the self, consists of a growth in both self-consciousness and freedom. The Privation Approach to the Problem of Evil Ultimately the privation view of evil stems from a view that the ground of human existence is ordered (or order itself). All that exists arises out of and can be explained by this ground. Thus, that which remains closely related to the ground has the most actuality, and is the most ordered or rational (is well-integrated with what lies within and outside the self). …

Humanity at the Crossroads: Does Sri Aurobindo offer an alternative?

In the light of Sri Aurobindo's philosophy, this paper looks into some of the problems of contemporary man as an individual, a member of society, a citizen of his country, a component of this world, and of nature itself. Concepts like Science; Nature,;Matter; Mental Being; Mana-purusa; Prana-purusa; Citta-purusa; Nation-ego and Nation-soul; True and False Subjectivism; World-state and World-union; Religion of Humanism are the focus of this paper.Nature:Beneath the diversity and uniqueness of the different elements in Nature there is an essential unity that not only allows for this diversity but even supports it. Nature is both a benefactor and a force: a benefactor, because it acts to carry out the evolution of mankind; a force, because it also supplies the necessary energy and momentum to achieve it.Natural calamities:If mankind can quieten the tsunamis and cyclones and droughts and earthquakes that rage within, and behave with care and compassion towards Nature, not exploiting, denuding, or denigrating it, there is a strong possibility that Nature too will behave with equal care and compassion towards man and spare him the natural calamities than rend him asunder.Science:The limitation of science become obvious, according to Sri Aurobindo, when we realize that it has mastered knowledge of processes and helped in the creation of machinery but is ignorant of the foundations of being and, therefore, cannot perfect our nature or our life.Science and philosophy:The insights of philosophy could become heuristic and algorithmic models for scientific experimentation.Matter:An interesting aspect of Sri Aurobindo's philosophy is his acceptance of the reality of matter even while highlighting its inadequacies; the ultimate goal, according to him, is the divination of matter itself.Purusa:If the mana-purusa (mental being) were to log on to the genuine citta-purusa (psychic formation), without necessarily logging off from the prana-purusa (frontal formation), it may help quieten the turbulences within, which may be a prelude to the quietening of the disturbances without, whether it be physical maladies, cravings (for food, fame, fortune, etc.), destructive competitiveness; or wars, terrorism, ethnic conflicts, communal riots, and the other such social maladies that afflict mankind today.Nation-ego (false subjectivism) and Nation-soul (true subjectivism):Sri Aurobindo considers Nation-ego an example of false subjectivism, in which national identity and pride are stressed to prove one's superiority and suppress or exploit the rest. The Nation-soul, as an example of true subjectivism, attempts to capture one's traditional heritage and values in its pristine form, not as a reaction to hurts and angers or as compensation for real or imagined injuries or indignities of the past.World-state (false subjectivism) and World-union (true subjectivism):Similarly, a World-state founded upon the principle of centralization and uniformity, a mechanical and formal unity, is an example of false subjectivism, while a World-union founded upon the principle of liberty and variation in a free and intelligent unity is an example of true subjectivismHuman actualization:Even if two human beings are similar, in so far as they are human beings, there is so much diversity between them. Part of the movement towards human self-actualization lies in the fact that this diversity should not be forcibly curbed, as also the realization that beneath all that appears disparate there is an essential unity. Also, man is not the end product of evolution but an intermediate stage between the animal and the divine. Moreover, he is endowed with consciousness that enables him to cooperate with the forces of evolution and speed up and telescope the next stage of evolution.

Existentialism and Organization Theory

The field of organization theory includes the individual human being, small group, human institution, and entire social system. Existential writings are concerned with individual morality, authenticity, human selfactualization and the same time with cognitive and intellectual variables which are relevant to human growth. Existentialism provides some very useful insight to the conventional organization theory. Existential literature explores the shrinking of consciousness, the blocking off of awareness, and feelings of depersonalization and apathy. Students express their discontent to the depersonalizing effects of the modern organization, society and bureaucratic world of their lives, and their community. Public administrators face scientific management on points where the nature of the matter is not rational. If help is to be found, it may very well come from poets and writers who often deal with the limits of rational certainty.

Organization Man: Rational or Self-Actualizing?

Eor a number of years, Professor Chris Argyris has advocated a revolution in administrative practices and forms that would transform organizations into fit environments for human self-actualization. Argyris' prescriptions for organizations derive from, and are not dissimilar from, the prescriptions of other adherents to the human relations movement MacGregor's Theory Y, for example but are perhaps the most sweeping of these, and based on the most explicit view of the nature of Man. His position, particularly in his more recent writings, acknowledges its debt to the motivational theories of Abraham Maslow; and in this way aligns itself with a broader stream of contemporary revolutionary counterculture thought that is concerned with remaking all of our social institutions, and not just formal organiza-

Some Limits of Rational Man Organizational Theory

Organizational theory in public administration may be undergoing an important transformation. The new critics find much administrative descriptive theory to be nonrelevant to many critical problems of organization. They suggest that the present theories are based on a concept of man, indeed a morality, that leads the scholar to conduct research that is, intentionally or unintentionally, supportive of the status quo (Marini 1971). The newer, critical writings are also concerned with individual morality, authenticity, human self-actualization. The scholars are not only asking what makes organizations more effective; they are concerned with the issues: For whom are organizations designed? How humane can organizations become and still be effective?