Book contents
- Frontmatter
- Contents
- Preface
- 1 What Is Happiness?
- 2 Happiness as Fulfillment
- 3 Aristotle's Ethics
- 4 Actualization: Psychological Views
- 5 Finding Potentials
- 6 The Things We Need to Be Happy: Goods, Intrinsic Motivation, and The Golden Mean
- 7 Introduction to Virtue
- 8 Some of the More Important Moral Virtues
- 9 Virtue and Emotion
- 10 Early Psychological Views of Virtue and Emotion
- 11 Virtue and Emotion: Recent Psychological Views
- 12 The Physiological Basis of Virtue
- 13 Emotional Intelligence
- 14 The Development of Virtue
- 15 Psychological Views of Virtue Development
- 16 The Polis
- 17 Contemplation: A Different Kind of Happiness
- References
- Index
- References
5 - Finding Potentials
Published online by Cambridge University Press: 05 June 2012
- Frontmatter
- Contents
- Preface
- 1 What Is Happiness?
- 2 Happiness as Fulfillment
- 3 Aristotle's Ethics
- 4 Actualization: Psychological Views
- 5 Finding Potentials
- 6 The Things We Need to Be Happy: Goods, Intrinsic Motivation, and The Golden Mean
- 7 Introduction to Virtue
- 8 Some of the More Important Moral Virtues
- 9 Virtue and Emotion
- 10 Early Psychological Views of Virtue and Emotion
- 11 Virtue and Emotion: Recent Psychological Views
- 12 The Physiological Basis of Virtue
- 13 Emotional Intelligence
- 14 The Development of Virtue
- 15 Psychological Views of Virtue Development
- 16 The Polis
- 17 Contemplation: A Different Kind of Happiness
- References
- Index
- References
Summary
Know thyself.
Socrates (469–399 b.c.)Aristotle's idea that living things have potentials in need of actualization is the bedrock of Humanistic psychology as well as the basis of the U.S. Army commercial that urges young people to “be all that you can be.” The notion of individual fulfillment, however, has seen its ups and downs.
Following the Classical Greek period of Socrates, Plato, and Aristotle, Athens was conquered by the Roman Empire. Constantine, one of the early Roman emperors, accepted Christianity as did most of the later emperors and within a few hundred years almost the whole of Europe was ruled by the Church. For most of Christianity's first 1,000 years, the idea of fulfillment had nothing to do with individuality or human potentials but rather eternal salvation; that is, happiness is not of this world but lies only in the next.
Psychologist Roy Baumeister reviewed the history of the concept of self and found that with the exception of a just a few writers, interest in human uniqueness was absent during the Middle Ages and did not reappear until the Romantic era of the late eighteenth and early nineteenth centuries. Baumeister notes, “The Romantic era is perhaps best known for its quests to replace Christian salvation with viable, secular images of human fulfillment in life on earth.” Elsewhere he says, “The Romantic era is well known for its experimentation with new ideas of human fulfillment. These focused on work, especially in art and literature, and subjective passion, especially love. In addition, a vague but important interest in the cultivation of ones inner qualities emerged.”
- Type
- Chapter
- Information
- The Psychology of HappinessA Good Human Life, pp. 43 - 52Publisher: Cambridge University PressPrint publication year: 2009