Maslow’s Views on Technology and Culture: A Millennial’s Response to “Toward a Humanistic Biology”

Abstract

In this article, the author responds to Abraham Maslow’s 1969 article, “Toward a Humanistic Biology,” from their perspective as a millennial-humanistic practitioner and scholar. The article calls attention to Maslow’s perception of the I-Thou relationship and discusses its connection to his perceptions of technology. Maslow’s views on the “superior” human or self-actualizing person are examined from a critical millennial-humanistic lens, and its implications on culture are addressed. The author provides suggestions on how the field of humanistic psychology can advance from the topics explored.

It is my personally chosen task to “speculate freely,” to theorize, to play hunches, intuitions, and in general to try to extrapolate into the future. This is a kind of deliberate preoccupation with pioneering, scouting, originating, rather than applying, validating, checking, verifying. Of course it is the latter that is the backbone of science (Maslow, 1969, p. 724).

Abraham Maslow, regarded as “the father of humanistic psychology” (Acevedo, 2018, p. 742), made many theoretical and practical contributions to the field of psychology during his lifetime (Hoffman, 1988). From his theories on human needs and motivation (Maslow, 1969, 1954/1987, 1943/2013), self-actualization (Maslow, 1969, 1971/1993, 1962/1999, 1943/2013), and self-transcendence (Daniels, 2005/2016; Maslow, 1971/1993, 1962/1999), Maslow’s work, including his final publications, influenced countless practitioners, theorists, and scholars (Compton, 2018; Greening, 2008; Hoffman, 2017). In the year preceding his death, Maslow published many of his final thoughts, reflections, and perspectives in “Toward a Humanistic Biology” (Maslow, 1969). He discussed his perspectives on the “good specimen” or “self-actualizing people” (Maslow, 1969, p. 725) while expressing qualms regarding the rapid growth of technology and fears about the future of humanity (Maslow, 1969). In response to “Toward a Humanistic Biology” (1969), in this article, a dialogue with Maslow is held from a critical, millennial-humanistic lens. Attention is called to Maslow’s perception of the I-it dynamic and its connection to his views on technology. His perspectives on the “superior” human or self-actualizing person are examined and its implications for culture are discussed. Drawing from the topics explored herein, suggestions on advancing the field of humanistic psychology are provided.

Technology: A Risk or an Advantage?

Born in 1992, the middle of my generation, my identity as a millennial is a part of my being-in-the-world. It is as inescapable as the color of my skin—as inescapable as my becoming a humanistic psychologist. I have had the privilege to experience life before many advancements in technology and witness multiple decades of technological growth and innovation. I can easily recall life with big, box-shaped televisions, typewriters, dial-up internet, and landline telephones; but today, you cannot catch me without my cell phone in one hand and my laptop in the other. Although my experiences with advancing technology have proven to be rewarding, Maslow (1969) hypothesized the end of humanity by the year 2000 as a result of developing technologies.

Maslow frames the advancement of technology as a looming threat and gives special attention to what may occur in the future. He describes the possibility of modernization, industrialization, and increased possessions as dangerous, and posits that it may be too much power for humans. Maslow postulates that science often takes an I-it attitude (see Buber, 1970) to achieve profit and progress. He explains that the technological goals of science are amoral and generally at the expense of the common good. Maslow (1969) suggests that the continuation of technological improvements could be the end of humanity; dangerous technologies may fall into “stupid” or “evil” hands, such as the hands of Hitler, and humanity may be wiped out (p. 732). Having lived through World War II, it is no surprise that Maslow warned against power structures and dynamics that posed threats to worldwide democracy. He cautions that even if humanity did not get “wiped out” as a result of technology, it would be living in anxiety and tension (Maslow, 1969, p. 732).

Maslow’s qualms regarding advanced technology and its affecting interpersonal relations were certainly not unwarranted. Since World War II, there have been substantial developments in technology. Deep learning or machine learning, which is a process of speech recognition and image analysis via machines, has been developed (Emmert-Streib et al., 2020). Hybrid and multi-cloud computing, a service-oriented computational model is used around the globe (Gundu et al., 2020). Autonomous vehicles are available for purchase (Harwood & Eaves, 2020). Prosthetic organs are manufactured to replace, repair, or restore failed and defective organs (Wang, 2019), and most impressive, is the development of artificial intelligence (AI) that is used for a host of different tasks and projects (Sharma et al., 2022). Westerman et al. (2020) researched the effects of human and AI communication. Their investigation indicates that humans often respond to technologies in the same ways that they do to other people (Nah et al., 2020; Westerman et al., 2020). People may regard AI as communication partners and human-like support (Nah et al., 2020; Westerman et al., 2020). Similarly, a study on interpersonal impressions of humans versus chatbots indicated that people’s interpersonal impressions did not vary between messages from chatbots or humans (Nah et al., 2020). In a sense, AI has the capacity to replace human-to-human interaction.

Although technology has been cited to affect interpersonal relations, technology has provided major contributions to humanity. Amid the 2019 global coronavirus disease pandemic, researchers were able to use AI to accelerate the development and clinical trials of a COVID vaccine (Sharma et al., 2022). To treat individuals in health care settings, magnetic resonance imaging (MRI) scanners, dialysis machines, heart valves, infusion pumps, and even antibiotics use modern-day technology including AI (Thimbleby, 2013). As technologies, such as AI continues to progress and advance, fears and predictions like those of Maslow (1969) often arise. Technology is not an either, or; technology is a both, and.

The Question of Good and Bad

To address the problem of the good versus bad person into which technologies developed and consumed from the I-it mentality could fall, Maslow (1969) introduces his ideas of the “good specimen” or the “self-actualizing” person (p. 725). Maslow (1969) posits that self-actualizing people are psychologically healthy and “superior” humans at the cognitive, perceptive, and sensory levels (p. 725; see also Maslow, 1954/1987, 1971/1993, 1962/1999). He explains that these individuals experience little doubt about what is right versus wrong, and are examples of humans’ highest potential and capability. He then posits that ultimate values, or values of the superior human, will eventually be supported and valued by all humans.

It is important to note that self-actualizing people self-actualize in the context of their own culture (Jones, 2020; Maslow, 1962/1999). While Maslow (1969) mentions that culture is involved in “producing this scarcity,” his perspective that the highest human potential may only actualize in “good conditions” (p. 726) is limited insofar as it is incongruent with Maslow’s (1962/1999) theorizing on the role of resilience in self-actualization. Jones (2020) described three Black American men who experienced self-actualization and its implications on the Black American community. Many Black Americans regularly experience marginalization, disenfranchisement, poverty, and generational and historical trauma from the residual effects of slavery. Despite living in these bad conditions, Black Americans have the capability of self-actualizing. Similarly, Latinos/as who also experience marginalization and disenfranchisement, are rooted in collectivistic culture, and achieve self-actualization through their collective behaviors and values (Ortiz, 2020).

Also noteworthy are Maslow’s views on self-actualization and sexuality. He asks, “How shall we handle the fact that sadists, perverts, masochists, homosexuals, neurotics, psychotics, suicidals make different choices than do “healthy human beings?” (Maslow, 1969, p. 729), grouping sexual diversity with psychopathology. This suggests that self-expression of self-actualization does not in individuals who identify as gay are unhealthy human beings. This perspective is problematic because sexuality as well as gender are key aspects of identity and existential expression, which have no relation to psychopathology, being a good specimen, or the ability to self-actualize (Richards, 2016).

Conclusion

Abraham Maslow was a pioneer of humanistic psychology and his contributions to understanding human motivation and self-actualization will continue to endure (Kaufman, 2018). As a millennial-humanistic psychologist, learning about his theories has been invaluable and plays an important role in understanding the human experience. Maslow’s perception of the I-it dynamic and its connection to his views on technology, along with his perspectives on the “superior” and self-actualizing human provide meaningful implications for clinical applications; however, it is imperative that cultural considerations are accounted for when integrating his perspectives into clinical work.