Frases de Abraham Maslow

Abraham Maslow fue un psicólogo estadounidense conocido como uno de los fundadores y principales exponentes de la psicología humanista, una corriente psicológica que postula la existencia de una tendencia humana básica hacia la salud mental, la que se manifestaría como una serie de procesos de búsqueda de autoactualización y autorrealización. Su posición se suele clasificar en psicología como una «tercera fuerza», y se ubica teórica y técnicamente entre los paradigmas del conductismo y el psicoanálisis. Sus últimos trabajos lo definen además como pionero de la psicología transpersonal. El desarrollo teórico más conocido de Maslow es la pirámide de las necesidades, modelo que plantea una jerarquía de las necesidades humanas, en la que la satisfacción de las necesidades más básicas o subordinadas da lugar a la generación sucesiva de necesidades más altas o superordinadas.

✵ 1. abril 1908 – 8. junio 1970   •   Otros nombres Abraham H. Maslow
Abraham Maslow: 43   frases 16   Me gusta

Frases célebres de Abraham Maslow

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“La buena sociedad es aquella en la que la virtud es recompensada.”

La Psicología de la ciencia (1966)

Abraham Maslow: Frases en inglés

“This tendency might be phrased as the desire to become more and more what one is, to become everything that one is capable of becoming.”

Abraham Maslow libro Motivation and Personality

Fuente: Motivation and Personality (1954), p. 93.
Contexto: A musician must make music, an artist must paint, a poet must write, if he is to be ultimately at peace with himself. What a man can be, he must be. This need we may call self-actualization. This term, first coined by Kurt Goldstein, is being used in this paper in a much more specific and limited fashion. It refers to the desire for self-fulfillment, namely, to the tendency for him to become actualized in what he is potentially. This tendency might be phrased as the desire to become more and more what one is, to become everything that one is capable of becoming.

“Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.”

Abraham Maslow libro Motivation and Personality

Fuente: Motivation and Personality (1954), p. 17.
Contexto: For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food. He tends to think that, if only he is guaranteed food for the rest of his life, he will be perfectly happy and will never want anything more. Life itself tends to be defined in terms of eating. Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach. Such a man may fairly be said to live by bread alone. It cannot possibly be denied that such things are true, but their generality can be denied. Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.

“A musician must make music, an artist must paint, a poet must write, if he is to be ultimately at peace with himself. What a man can be, he must be.”

Abraham Maslow libro Motivation and Personality

Fuente: Motivation and Personality (1954), p. 93.
Contexto: A musician must make music, an artist must paint, a poet must write, if he is to be ultimately at peace with himself. What a man can be, he must be. This need we may call self-actualization. This term, first coined by Kurt Goldstein, is being used in this paper in a much more specific and limited fashion. It refers to the desire for self-fulfillment, namely, to the tendency for him to become actualized in what he is potentially. This tendency might be phrased as the desire to become more and more what one is, to become everything that one is capable of becoming.

“Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child?”

"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Contexto: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.

“If swindling pays, then it will not stop. The definition of the good society is one in which virtue pays.”

Eupsychian Management : A Journal (1965), p. 213.
1940s-1960s
Contexto: If swindling pays, then it will not stop. The definition of the good society is one in which virtue pays. I can now add a slight variation on this; you cannot have a good society unless virtue pays. But here we get very close to the whole subject of metaneeds, and also of the ideal conditions where dichotomies are resolved and transcended.

“For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food.”

Abraham Maslow libro Motivation and Personality

Fuente: Motivation and Personality (1954), p. 17.
Contexto: For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food. He tends to think that, if only he is guaranteed food for the rest of his life, he will be perfectly happy and will never want anything more. Life itself tends to be defined in terms of eating. Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach. Such a man may fairly be said to live by bread alone. It cannot possibly be denied that such things are true, but their generality can be denied. Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.

“Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner?”

"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Contexto: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.

“I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it.”

"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Contexto: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.

“Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach.”

Abraham Maslow libro Motivation and Personality

Fuente: Motivation and Personality (1954), p. 17.
Contexto: For our chronically and extremely hungry man, Utopia can be defined simply as a place where there is plenty of food. He tends to think that, if only he is guaranteed food for the rest of his life, he will be perfectly happy and will never want anything more. Life itself tends to be defined in terms of eating. Freedom, love, community feeling, respect, philosophy, may all be waved aside as fripperies that are useless since they fail to fill the stomach. Such a man may fairly be said to live by bread alone. It cannot possibly be denied that such things are true, but their generality can be denied. Emergency conditions are, almost by definition, rare in the normally functioning peaceful society.

“An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency.”

"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Contexto: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.

“I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned.”

"Personality Problems and Personality Growth", an essay in, The Self : Explorations in Personal Growth (1956) by Clark E. Moustakas, p. 237, later published in Notes Toward A Psychology of Being (1962).
1940s-1960s
Contexto: I am deliberately rejecting our present easy distinction between sickness and health, at least as far as surface symptoms are concerned. Does sickness mean having symptoms? I maintain now that sickness might consist of not having symptoms when you should. Does health mean being symptom-free? I deny it. Which of the Nazis at Auschwitz or Dachau were healthy? Those with a stricken conscience or those with a nice, clear, happy conscience? Was it possible for a profoundly human person not to feel conflict, suffering, depression, rage, etc.?
In a word if you tell me you have a personality problem, I am not certain until I know you better whether to say "Good" or "I'm sorry". It depends on the reasons. And these, it seems, may be bad reasons, or they may be good reasons.
An example is the changing attitude of psychologists toward popularity, toward adjustment, even toward delinquency. Popular with whom? Perhaps it is better for a youngster to be unpopular with the neighboring snobs or with the local country club set. Adjusted to what? To a bad culture? To a dominating parent? What shall we think of a well-adjusted slave? A well-adjusted prisoner? Even the behavior problem boy is being looked upon with new tolerance. Why is he delinquent? Most often it is for sick reasons. But occasionally it is for good reasons and the boy is simply resisting exploitation, domination, neglect, contempt, and trampling upon. Clearly what will be called personality problems depends on who is doing the calling. The slave owner? The dictator? The patriarchal father? The husband who wants his wife to remain a child? It seems quite clear that personality problems may sometimes be loud protests against the crushing of one's psychological bones, of one's true inner nature.

“The higher people get, the more evolved and psychologically healthy people get, the more will enlightened management policy be necessary in order to survive in competition and the more handicapped will be an enterprise with an authoritarian policy.”

Summer notes on social psychology of industry and management at Non-Linear Systems, inc., Del Mar, California, ‎Non-Linear Systems, Inc, 1962, p. 81.
1940s-1960s

“Human nature is not nearly as bad as it has been thought to be… In fact it can be said that the possibilities of human nature have customarily been sold short.”

Maslow (1954), as cited in: Hiram E. Fitzgerald, ‎Michael G. Walraven (1987). Psychology. p. 119; Also in: Maslow, Toward a Psychology of Being. Simon and Schuster, 1962, p. 5.
Variant quote: Human nature is not nearly as bad as it has been thought to be... It is as if Freud supplied us with the sick half of psychology and we must now fill it out with the healthy half.'
1940s-1960s

“Human beings seem to be far more autonomous and self-governed than modern psychological theory allows for.”

Abraham Maslow libro Motivation and Personality

Fuente: Motivation and Personality (1954), p. 123.

“Since my mother is the type that's called schizophrenogenic in the literature—she's the one who makes crazy people, crazy children—I was awfully curious to find out why I didn't go insane.”

As quoted in Colin Wilson New Pathways in Psychology: Maslow and the Post-Freudian Revolution (1972, 2001), 155-56.
Quotes attributed to Abraham Maslow

“Secrecy, censorship, dishonesty, and blocking of communication threaten all the basic needs.”

Abraham Maslow libro Motivation and Personality

Fuente: Motivation and Personality (1954), p. 23.

“We fear to know the fearsome and unsavory aspects of ourselves, but we fear even more to know the godlike in ourselves.”

Attributed to Maslow by Toni Galardi in The LifeQuake Phenomenon: How to Thrive (Not Just Survive) in Times of Personal and Global Upheaval (2009). Also to be found in other self-help books and on many quotes sites, but always without citation.
Quotes attributed to Abraham Maslow

“If you plan on being anything less than you are capable of being, you will probably be unhappy all the days of your life.”

As quoted in Perfecting Private Practice (2004) by Joan Neehall-Davidson, p. 95.
1970s and later
Fuente: book The Farther Reaches of Human

“I suppose it is tempting, if the only tool you have is a hammer, to treat everything as if it were a nail.”

The Psychology of Science: A Reconnaissance (1966), Ch. 2, p. 15; although some similar statements to describe fundamental errors in human perception have been attributed to others, his expression, or slight paraphrases of it, is one of the earliest yet found to be documented in published writings, and remains among the most popular.
1940s-1960s

“One of the goals of education should be to teach that life is precious.”

Abraham Maslow libro Motivation and Personality

Fuente: Motivation and Personality (1954), p. 255.

“You will either step forward into growth, or you will step backward into safety.”

As quoted in How the Best Leaders Lead : Proven Secrets to Getting the Most Out of Yourself and Others (2010) by Brian Tracy, p. 35.
1970s and later

“What is necessary to change a person is to change his awareness of himself.”

As quoted in Life In the Open Sea (1972) by William M. Stephens, p. 21.
1970s and later

“Laugh at what you hold sacred, and still hold it sacred.”

As quoted in Relax — You May Have Only a Few Minutes Left : Using the Power of Humor to Overcome Stress in Your Life and Work (1998) by Loretta LaRoche, p. xvii.
1970s and later

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