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International Journal of Existential Volume 3, Number 1 & July, 2010

What is Existential Positive the good life? What makes life worth living? Psychology? How can one find ? However, these existential questions cannot be fully addressed Paul T. P. Wong, Ph.D. through a positivistic approach, because these profound and issues cannot be re- President, International Network on Personal duced to a of test scores. A maturing PP, and International Society for Exis- secure of its future of mainstream psychology, tential Psychology and Psychotherapy. can now return to its existential-humanistic roots to rediscover the richness of lived expe- [email protected] rience (Schneider, Bugental, & Pierson, 2001) and the many pathways to meaning in life (Wong & Fry, 1998; Wong, in press). Positive psychology (PP) with its focus on what is good and right with people is Pol- There are also encouraging indications that lyannaish, because it ignores the bleak reality existential- is ready of human existence. Existential psychology to embrace its younger sibling, in spite of (EP) with its focus on death , mean- their methodological differences (Friedman inglessness and alienation is dark, because it & Robbins, 2009; Robbins, 2008; Robbins does not pay enough to the joy of & Friedman, 2008). Simply put, existential living. Positive psychology without existential psychology is about human existence and the insights and phenomenological analysis is human drama of survival and in full of adolescent exuberance but lacking in spite of suffering and death. It is inherently depth. Existential psychology without rigor- positive, because it emphasizes the ous research on human strengths and positive and responsibility of confronting existential affects is full of but lacking in youth- and living an authentic life. Unfor- ful vitality. Therefore, it makes sense to bring tunately, much of the scholarly work of exis- these two separate domains of psychology tential psychology is cloaked in philosophical together, resulting in existential positive psy- terms and the popular existential literature chology (EPP) or positive existential psychol- tends to focus on the darker side of the hu- ogy (PEP), depending on one’s preference. man condition. The end result is that most The Journal of IJEPP is home to all kinds of people fail to recognize the creative, positive articles related to EPP. aspects of existentialism. Existential psychol- ogy can learn from positive psychology’s There are signs that positive psychology has scientific methods and its clarity in commu- come full circle to its existential-humanistic nication. roots. (King, 2001; Wong, 2009). PP is in- trinsically and inescapably existential, because Existential positive psychology (EPP) or it is concerned with the fundamental ques- positive existential psychology represents a tions about human existence such as: What is natural amalgam between PP and existential

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psychology. This editorial discusses the 6 ulti- All of these questions are related to the hu- mate questions about human existence which man quest for existential understanding. It is deserve psychological investigation. the spirit of asking tough questions and re- jecting pre-packaged easy answers that char- 1. Who am I? What defines me? Who am I acterizes existential psychology. EPP is open when everything is stripped away from me to insights, wisdoms and research on all as- and I am reduced to a naked lonely soul? Is pects of the human existence from all sources there anything unique and special about me? regardless of the paradigm of knowledge claims, thus, providing a richer research agen- 2. How can I be happy? Why am I bored? da. In short, EPP broadens the definition of Why am I so dissatisfied with life? What is PP as “the qualitative and quantitative study the good life? Why is happiness so illusive? Is of what enables people to survive and flour- this all there is to life? ish individually and collectively in the to- tality of life circumstances.” What qualifies 3. What should I do with my life? How EPP as positive psychology is its emphasis on should I then live? How could I live in a way the uniquely human capacities for resilience that my life counts for something? What is and positive change. my calling? To what should I devote the rest of my life? Yalom (1980) has identified four existen- tial anxieties: death, freedom, isolation, and 4. How do I make the right choices? How do meaninglessness. How to resolve these ex- I know that I am making the right decision istential givens is related to the courage and regarding career and relationships? How can I we can muster and the relationships tell right from wrong? What do I know what we can develop. I have just added two more is the responsible thing to do in complex situ- existential questions related to personal iden- ations with conflicting moral demands? tity and the pursuit of happiness. These 6 is- sues are the recurrent themes of human exis- 5. Where do I belong? Why do I feel so tence, even though at times they may remain alone in this world? Why don’t I feel at home unconscious or latent in some individuals. in this planet earth? Where is my home? Where do I belong? How can I develop deep From identity crisis to the quest and meaningful relationships? Where can I for authenticity find acceptance? Identity crisis (Wheelis, 1958) is not limited 6. What is the point of striving when life is to adolescents. It can be an ongoing struggle so short? Why should I struggle to survive to define and redefine ourselves when we go when life is transient and fragile? What is through major life transitions or upheavals. the point of building something only to see it The search for identity requires self knowl- swallowed up by death? edge. The ancient Delphic injunction carved into the lintel at the Temple of Apollo: “Know Thyself”, still resonates with the post- www.ExistentialPsychology.org 2 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010 modern generations. Without a clear sense of endows life with deeper meaning (Frankl, self-knowledge, we can go through life with- 1986). out ever knowing who we are and what we really want in life. But this is just the start. The pathway to au- thenticity entails risks, setbacks and suffering, The discomfort of identity crisis is neces- especially when it is contrary to social norms. sary for initiating the quest for authenticity. In many instances, the quest for authentic- However, defense mechanisms often keep ity means persecution and death, because identity anxiety at bay and the social pressure those who dare to march to a different drum of conformity and enculturation provides an and challenge the status quo are likely to be easy escape from this existential quest. The maligned, marginalized and even martyred. dehumanization in a competitive capitalis- Thus, the quest for authenticity and meaning tic society further narrows people’s vision to is not always compatible with the pursuit of defining one’s self-worth in material gains. As happiness and the good life (King and Napa, a result, people are confused about their true 1998). To live an authentic and meaningful identity in the larger scheme of things. Thus, life means that one cannot deny one’s true the quest for authenticity remains a challeng- nature and calling even if it means death. ing and poignant task in a consumer culture. Jesus is a case in point. So is Socrates.

Authenticity has been a recurrent theme in From an existential perspective, authentic the existential literature. Heidegger (1962) happiness flows from the authentic mode differentiates between the non-authentic and of living. Authentic happiness is possible, authentic mode of living. The non-authentic only when we have confronted our personal people give up their individuality and respon- mortality and decided to switch from the sibility for the security of being part of a herd. mode of optimal performance to the mode In contrast, the authentic people assume re- of authentic being. Quoting Albert Camus’s sponsibility to live in a way that is consistent rhetorical question, “But what is happiness with their true nature and core values. They except the simple harmony between a man strive to become what they were made to be and the life he leads?” Schumaker (2007) in spite of the anxiety and risks involved. comments: “Existentialist Albert Camus gets to the heart of happiness when he equates There are no short cuts to authenticity. Test it with harmony of living” (p.83). According scores on personality, vocational interests and to Schumaker, this harmony can be achieved signature strengths can be helpful, but there is not just by doing what one is best at, but also no in cold numbers, no inspiration in by living like human beings who need social formulas. The process of authentication often connection and . Research on au- begins with a moment of awakening, a deep- thentic happiness can miss the boat altogeth- ening of conviction about core values, and er without grasping the profound existential a felt sense of one’s true identity (Bugental, insights of authenticity. 1976). It is the discovery of an inner vision about one’s uniqueness and singularity that www.ExistentialPsychology.org 3 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010

From the crisis of discontent to the quest discontentment with that status quo can be for happiness an impetus for positive change.

At the heart of our quest for happiness is At present, the happiness craze is sweep- some kind of discontent with life as it is – ing across the Western societies. Schumaker this is more than a cultural phenomenon; it (2007) laments that many and may be related to human yearning for person- coaches have become merchants of happiness, al growth. For those who are already enjoying promising people the moon: instant trans- swimming in the stream of life, the ques- formation, success and happiness. They mass tion “Am I happy?” may not even arise. But market their happiness prescriptions like any even in best of circumstances, there is always other feel-good commercial product. Exis- something nagging about whether this is all tential psychologists would feel very uncom- there is to life and whether something better fortable with such commercialization of easy maybe lying beyond one’s horizon. happiness. They agree with Frankl (1986) that the single-minded pursuit of happiness The tension between and dis- has the opposite effect of driving it away, but contentment constitutes a familiar existential happiness comes through the backdoor as crisis. While total contentment means opti- a byproduct when we pursue meaning and mal , it may also spell entropy authenticity. and death, because there is nothing more to strive for. EPP does not endorse the ideal Existential philosophers and psychologists of maximizing happiness or optimizing life have long discovered that authentic happi- satisfaction, because such a is unrealistic ness rises from embracing suffering as the and contrary to our best interest as human essence of the human condition. They see beings. life as a series of paradox, predicament and problems. Life is also full of striving, questing Discontentment is a double-edged sword; it and victories. The dynamic interplay between automatically distracts from life satisfaction, dualities is one of the hallmarks of EPP. The but also provides an opportunity for personal duality hypothesis states that positives cannot growth and social reform. Dissatisfaction exist apart from negatives and that authen- with where we are motivates us to advance to tic happiness necessarily grows from pain where we want to be. EPP recognizes that and suffering. This hypothesis reflects Albert discontentment is an essential part of hu- Camus’ (1968) insight that “There is no joy of man nature, but distinguishes healthy and life without despair” (p. 56) and ’s unhealthy discontent. Personal greed and (1981) that “The ultimate para- blind ambition represent the destructive type dox is that negation becomes affirmation” (p. of discontent, while striving for higher values 164). and greater represents healthy discon- tentment. Those who seek perpetual positivity Many people are awash with information and and lasting happiness fail to recognize that images of happiness, and yet still drowning www.ExistentialPsychology.org 4 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010 in a sea of misery. The reason for this paradox success, or simply feelings of . is that they fail to avoid suffering, sugarcoat Since we only go through this life once, we negative , and seek an express high- have reasons to wonder how to make the way to a Disney Land-type of happiness. most of it. The worse fear is not death, but Such superficial happiness may actually pre- the discovery that we have never really lived vent them from personal growth and make when the time comes for us to die. We all them vulnerable to . In contrast, have the urge to desire to live fully, to do EPP advocates the following three types of something significant, and to make a dif- mature happiness: (a) authentic happiness ference, so that we don’t have to dread the which flows from being an authentic person, death-bed realization that we have squan- (b) eudemonic happiness which comes from dered away our precious life. Therefore, we being good and doing good, and (c) chaironic dread a meaningless life as much as we dread happiness which arises from our spiritual the terror of death. nature. Meaninglessness may also be the most perva- “Chaironic” comes from the Greek root, sive existential anxiety that negatively impacts “denoting a spiritual gift.” It is a kind of every aspect of our lives. Paul Tillich (1952) spiritual blessing or a gift of happiness that thinks that meaninglessness anxiety is about is bestowed on us independent of our cir- the loss of an ultimate concern, which leads cumstances and talents. The calm joy of Zen to the questioning of the meaning of one’s Monks and the ecstasy of Christian mystics existence and everything one does. Frankl (e.g., Saint Francis of Assisi) are examples (1986) emphasizes that the existential vac- of chaironic happiness. Both eudemonic and uum or meaninglessness is responsible for chaironic happiness may not be differentiated many of the mental and societal problems, from hedonic happiness simply in terms of while a clear sense of meaning and purpose is subjective well-being (SWB) measures, but the key to positive . they may have different psychological cor- relates and may behave very differently when Therefore, one of the major concerns of EPP measured by more sensitive outcome mea- is to focus on the quest for meaning and sures than SWB. purpose. Frankl (1986) has identified three values of meaningful living. (1) Creative From meaninglessness anxiety to the quest – we give of our selves to the world through for meaning and purpose creative efforts, (2) Experiential value – we receive something from the world, such as The most enduring question in philosophy, and beauty, and (3) Attitudinal values – and psychology is regarding the we adopt a positive attitude towards negative . At some point in life, the situations beyond our control. These three question for meaning may be trigger by a values cover the whole spectrum of our expe- personal encounter with death, a sudden riences of meaning. reversal of fortunes, a tragic event, a major crossroads, disillusion with the emptiness of www.ExistentialPsychology.org 5 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010

Wong (1998) has discovered seven major are wired for relationships and we are meant sources of meaning: Achievement, Ac- to be social animals. ceptance, Relationship, Intimacy, Religion, Self-transcendence, and Fairness through the EPP emphasizes the need for building au- implicit theories . Subsequent thentic relationships and for belonging to a cross-cultural research has found that these supportive community. The good life is inher- sources of meaning are important to several ently relational. We live through relationships. Asian countries as well. This line of research Buber’s (1955) model of the “I-Thou” existen- demonstrates that the quest for meaning is tial encounter represents one of the promis- not a solitary enterprise – it needs social sup- ing ways to open up authentically and build port and a just society. bridges across the abyss that separates us.

Finally, Wong has developed the PURE mod- Community is a powerful antidote to isola- el as a framework for individuals to discover tion anxiety. There is a deep-seated longing in and create meanings for their lives. This is ba- human nature to belong to a place where we sically a self-regulatory model, which allows can call home – a safe and supportive place, trials and errors and constant adjustments to where we are accepted as a significant mem- align actions to one’s core values and life call- ber (Adler, 1938). This place may be a family, ing. The “P” stands for purpose and life , a church, an organization or a neighbor- “U” stands for understanding the demands of hood. This is where we learn how to care for each situation and life as a whole, “R” stands each other and grant each other grace; this is for responsible actions and reactions consis- where we learn how to live and work together tent with one’s purpose and understanding, by placing group interests above egotistic and lastly, “E” represents the constant need desires. for evaluation to ensure authenticity and ef- ficacy. The PURE model has been effectively However, community is a fragile ecosystem, applied to counseling and coaching. which can be easily disrupted by selfish and inconsiderate acts. It takes empathy, kind- From isolation anxiety to the quest ness, tolerance, and self-sacrifice to build a for community positive community. A collectivist orientation is needed to balance our individualist ten- We were all born into this world alone and dencies. Community building involves civil we will leave this world alone. Our attach- virtues, social activism and collective cop- ment to others is at best impermanent, be- ing (Wong & Wong, 2006). Once we have cause people do change and they do leave us achieved a genuine community, our individual through separation or death. Displacement lives will be enriched in proportion to the and alienation in an impersonal and competi- vitality and harmony of the group. Here is the tive world will only further increase our sense final caveat. Even when we have established of isolation and loneliness. The unraveling of an intimate network of social support and social institutions such as family and commu- derived a great deal of satisfaction from it, we nity is contrary to human nature, because we www.ExistentialPsychology.org 6 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010 remain solitary beings. EPP accepts isolation ogy requires us to suspend our critical facul- anxiety as an existential given, but recognizes ties and undermine our authenticity. that it is through our loneliness that we seek community and intimacy as major sources of From death anxiety to the quest for death personal meaning (Wong, 1998). acceptance and self-transcendence

From freedom anxiety to the quest Death anxiety poses a problem for contempo- for responsibility rary American positive psychology, because it falls outside the parameters of positive traits, Freedom poses a problem for people. On positive experiences and positive organiza- the one hand, too much freedom can be tions. For the expanded EPP, death anxiety overwhelming. On the other hand, too little constitutes an impetus to personal and spiri- freedom can lead to despair and fatalism. tual growth. However, even in Nazi concentration camps, the most restrictive and oppressive system on Death is the only certainty for all living or- earth, Frankl (1963) maintains that one can ganisms. However, human beings alone are still maintain attitudinal freedom by taking a burdened with the cognitive capacity to be heroic and defiant stance. aware of their own mortality and to fear what may follow after death. Furthermore, their Freedom implies responsibility, because we capacity to reflect on the meaning of life and are responsible for the consequences of the death creates additional existential anxiety. choices we have made according to our own The inevitability of death makes its presence accord. Fear of responsibility drives us to felt in every arena of human existence. How escape from freedom (Fromm, 1941), while we react to the prospect of personal death will denial of responsibility drives us to abuse our have an impact on how we live and the mean- freedom. There are also problems associated ings we attach to death have important impli- with assuming too much responsibility, be- cations for our well-being. cause this may either crush us with too much work or paralyze us with too many wor- In the past forty years, the psychology of ries. EPP is concerned with how to strike a death has been dominated by death anxiety healthy balance between freedom and respon- (Neimeyer, 1994). However, in recent years, sibility. Wong and his associates (Gesser, Wong & Reker, 1987-88; Wong, Reker, & Gesser, In the Western world, there is too much 1994) have emphasized the existential quest emphasis on freedom but not enough on for death acceptance. They have developed the responsibility. Frankl (1986) has repeatedly Death Attitude Profile, which identifies three warned that freedom without responsibil- distinct types of death acceptance: (1) Neutral ity leads to chaos and anarchy. He points out death acceptance means facing death ratio- that conformity, fatalism and collectivism can nally as an inevitable end of every biological all seduce us to avoid personal responsibility. life and attempting to make the most of this Blind allegiance to any organization or ideol- present life through creative works, (2) Ap- www.ExistentialPsychology.org 7 International Journal of Existential Volume 3, Number 1 Psychology & Psychotherapy July, 2010 proach acceptance is rooted in transpersonal Conclusion religious/spiritual beliefs in a desirable after- life, and (3) Escape acceptance means consid- This paper provides an existential conceptual ering death as a better alternative to a painful framework for an expanded vision of PP. It existence. Life and death are two sides of the shows that all six types of existential anxiet- same coin. There is no life without death and ies are essential for human flourishing. The there is no death without life. main message is that people not only need to confront these negative existential givens, but Wong’s Meaning Management Theory they can grow as a result of such encounters. Properly understood, existential psychology (MMT) (2007) recognizes that death anxiety is about the resilience of the human struggle can have either a negative or a positive im- for happiness and significance in the midst of pact, depending on how one reacts to it. We suffering and death. can never escape from the reality of death, EPP is intended for all people, especially the but we can always use our capacity for mean- suffering masses, with its emphasis on inte- ing, spirituality and narrative construction to grating negative experiences with positive transform death anxiety. If we regard death ones (Wong & Hart, in press). EPP high- as a reminder of our own mortality and the lights the painful human strivings, which need to live authentically, then death anxiety Western societies’ consumer culture wants us will not only facilitate death acceptance, but to ignore. EPP stresses that it is only through also encourage self-actualization and self- struggle and fortitude that we grow psycho- transcendence. Paradoxically, we need to logically and spiritually. It is only through confront and embrace death in order to live embracing life in its totality and wrestling meaningfully and vitally (Frankl, 1984; Kuhl, with ultimate concerns that we can uplift hu- 2002; Wong, 2007, Yalom, 1980). manity and improve the human condition.

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REFERENCES

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