On Becoming a Person

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In analysing the literature, these chapters alone don’t overtly clarify why the nature of man must be good or socialised, except by contrasting his assertion to Freud’s theories. Nor is it inversely explained why the prevailing worldview at the time (negative) is necessarily correct either, only that it was popular in the culture at the time (Rogers, 1961. P.91). California Death Index, 1940–1997". Ancestry.com . Retrieved 19 April 2010. Rogers' mother's maiden name is Cushing. Kirschenbaum, Howard (1979). On Becoming Carl Rogers. Delacorte Press. pp.92–93. ISBN 978-0-440-06707-8.

The application to cross-cultural relations has involved workshops in highly stressful situations and global locations, including conflicts and challenges in South Africa, Central America, and Ireland. [35] Rogers, Alberto Zucconi, and Charles Devonshire co-founded the Istituto dell'Approccio Centrato sulla Persona (Person-Centered Approach Institute) in Rome, Italy. Creativity: it follows that they will feel freer to be creative. They will also be more creative in the way they adapt to their circumstances without feeling a need to conform.Rogers himself never set out to prove the causality of this formula this but did openly lend the formulate to be incorporated by researcher in their own study.

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sourcesin this section. Unsourced material may be challenged and removed. Stein, Arthur (1985). Seeds of the Seventies: Values, Work, and Commitment in Post-Vietnam America. University Press of New England, p. 136 (on Rogers as "founding sponsor" of the Alliance's newsletter) and pp. 134–139 (on the Alliance generally). ISBN 978-0-87451-343-1. In this we can see something of Rogers’ debt to Dewey– but something else had been added in his particular concern with experience and selfhood. First, there is an interest in looking at the particular issues, questions and problems that participants bring (this is not a strongly curriculum-based orientation and has some parallels with the subsequent interest in self-direction in learning). Second, he draws in insights from more psychodynamic traditions of thinking (as did educators such as A. S. Neill and Homer Lane).For any students of psychotherapy reading this, I would like to share an important idea that is NOT explicitly stated in the book (maybe rightly so, but) what I feel Rogers is implying in On Becoming a Person is that therapists using the humanistic method are not in a position to say what a client can or can’t do with their consciousness or their experience. Essentially for every client who seeks the services and relationship with Humanistic therapist, your client has a right to stay who you they are.... even if they overtly state that they have no wish to change. Ironically, it’s not about change. Nor is it about a therapist encouraging (or forcing) the client to change in a way the therapist wants to see. It’s about the therapist providing an environment that gets the client tuned into themselves. Facilitating their awareness and increasing the acceptance of their own experience which builds their congruence and thus their sense of authentic self… the proof of whether this facilitates change or not is in the therapeutic process. References

These elements do not, on their own, explain the phenomenal growth of the ‘person-centred’ school of psychotherapy. To explain this we have to look at the man and the moment. Carl Rogers was an accomplished communicator – both in person and through his writings and films. He was also a committed practitioner who looked to his own experiences (and was, thus, difficult to dismiss as ‘academic). He was able to demystify therapy; to focus on the person of the counsellor and the client (as against a concentration on technique and method); and crucially to emphasize honesty and the destructiveness of manipulation. In the service of the latter Carl Rogers was extremely wary of attempting to dig into, and make sense of the unconscious (and this could also be seen as a significant weakness in his work in some quarters). In short, he offered a new way, a break with earlier traditions. Crucially these concerns chimed with the interests of significant groups of people. Psychologists wanting to enter the field of psychotherapy; case, pastoral and youth workers wanting to develop their practice; lay people wanting to help or understand those with ‘problems’– all could get something from Rogers. The application of this ties closely into Unconditional Positive Regard (UPR) in practice, whereby Rogers speaks of prizing the person as someone with value and worth, as a separate individual, despite how they may act or behave. Most importantly in UPR is that a relationship works only by acceptance; which involves understanding that for the clients, their own attitudes or feelings (i.e. their realities) are legitimate for them even if they may seem contradictory, infantile or bizarre to the therapist. Fundamentally the person is free to explore their own experience. It is reiterated that the role of the therapist in practice is to “become a companion [to the client] … …in their frightening search for themselves” (Rogers, 1961. p.34) and not necessarily a leader. Empathic understanding. A further element that establishes a climate for self-initiated experiential learning is emphatic understanding. When the teacher has the ability to understand the student’s reactions from the inside, has a sensitive awareness of the way the process of education and learning seems to the student, then again the likelihood of significant learning is increased…. [Students feel deeply appreciative] when they are simply understood – not evaluated, not judged, simply understood from their own point of view, not the teacher’s. (Rogers 1967 304-311) Under certain conditions, involving primarily complete absence of threat to the self structure, experiences inconsistent with it may be perceived and examined, and the structure of self revised to assimilate and include such experiences.

Stage 5

Somewhere here I want to bring in a learning which has been most rewarding, because it makes me feel so deeply akin to others. I can word it this way. What is most personal is most general. There have been times when in talking with students or staff, or in my writing, I have expressed myself in ways so personal that I have felt I was expressing an attitude which it was probable no one else could understand, because it was so uniquely my own…. In these instances I have almost invariably found that the very feeling which has seemed to me most private, most personal, and hence most incomprehensible by others, has turned out to be an expression for which there is a resonance in many other people. It has led me to believe that what is most personal and unique in each one of us is probably the very element which would, if it were shared or expressed, speak most deeply to others. This has helped me to understand artists and poets as people who have dared to express the unique in themselves.” Rogers, Carl. and Stevens, B. (1967). Person to Person: The Problem of Being Human. Lafayette, CA: Real People Press. In terms of self-care strategies, there are several that can help, but some of the most important aspects of self-care include the basics: Feeling connected to others can help you feel more resilient. Good friends can help you to process negative emotions, brainstorm solutions, and get your mind off your problems when necessary. It's sometimes challenging to find time for friends when you have a busy, stressful life, but our friends often make us better people both with their support and their inspiration. In some instances, behavior may be brought about by organic experiences and needs that have not been symbolized. Such behavior may be inconsistent with the structure of the self, but in such instances the individual does not "own" the behavior.