|menu:||home||extrapolator||search||links||general semantics||personal||contact||articles||Style||site map||ballroom dancing||Laws of Form|
|6.||Know & Understand (*)|
|4.||Esteem or Ego|
|3.||Love & Belonging|
|2.||Safety & Security|
Most citations of Maslow's hierarchy of needs list only five levels. This is particularly true of management books and hand-outs. Very few sources that I have seen list the full range of seven need levels that Maslow outlines and explains in his 1970 revision to his 1954 book, Motivation and Personality. My aim in presenting this page is to facilitate correcting the misrepresentation that has become ubiquitous in our society.
How could the two higher need levels have been so overlooked by so many? A quick reading shows topic heading as follows.
Maslow include a topic heading between the basic needs and the higher needs, which broke the sequence. He also neglected to include the word 'needs' in the level 6 topic heading. We can infer that whoever first abstracted the need hierarchy did not read on after seeing this intervening topic heading and failed to see the word 'need' in the next topic heading. It's reasonable to infer that that first abstraction was quoted, and copied, as were its children, for many generations, spreading the incomplete word throughout the management hierarchy and society in general. It is an unfortunate practice that many tend to accept and copy material without bothering to check the original source. A search for "Maslow's need levels" returns over 6,000 hits; "Maslow's need hierarchy" over 12,000 hits. A brief sampling of the first ones to pop up shows that the majority are incomplete or simply wrong.
Examples of sites that stop at 5 levels:
Here are some sites that include additional levels (some wrong) but has them in the wrong order.
Another commentator suggest that the needs to know and understand be split into two distinct levels.
Perform your own search and check out additional sites.
An additional factor can be found in the theory itself. Individuals who operate primarily at a particular level have considerably less ability to understand higher levels. A person with strong ego needs, who acts on satisfying those needs regularly, just doesn't understand the person who's ego needs are fully satisfied and are totally engaged in a self-actualized project. Such "ego driven" people would ask, "But, who's it for?" (presuming that what the self-actualizer is doing is ultimately to gain approval from someone). Similarly, a person who is self-actualized doesn't understand people who have successfully completed all the major projects that interested them, and who are dominated by the desire to know and understand. Questions such as, "But, what do you want to know that for?" and "What will you do if you do find out." are the kinds of questions a self-actualizer demands of the seeker of knowledge. By some estimates the percentage of the population who achieve self-actualization (or above) as their dominant mode of operation is 10% or less. Successful managers and businessmen fit into this mold. They are self-actualized in their chosen area of interest. These people are "pragmatists". The value of knowledge is in its use to accomplish their ends. However, a person operating at level 6 is interested in knowledge for its own sake, a perspective not easily understood by individuals functioning at lower levels. Self-actualized managers see themselves "at the top of the (five-level) pyramid". The presence of an intervening topic heading that breaks the seven levels into groups of five basic levels and two higher levels can easily explain why a self-actualizer intent on creating a bulleted list, perhaps for a presentation in motivation, failed to see the additional levels. Moreover, the sixth level topic heading does not include the word 'need' itself.
[It actually offends my aesthetic sense to see the incomplete representation of Maslow's need hierarchy so widely distributed.]
I quote here the full text of the original description of the hierarchy of needs as written by Abraham Maslow himself.
Quoted from Motivation and Personality, Chapter 4
© 1970 by Abraham H. Maslow
This chapter is an attempt to formulate a positive theory of motivation that will satisfy the theoretical demands listed in the previous chapter and at the same time conform to the known facts, clinical and observational as well as experimental. It derives most directly, however, from clinical experience. This theory is, I think, in the functionalist tradition of James and Dewey, and is fused with the holism of Wertheimer, Goldstein, and Gestalt psychology, and with the dynamicism of Freud, Fromm, Horney, Reich, Jung, and Adler. This integration or synthesis may be called a holistic-dynamic theory.
The needs that are usually taken as the starting point for motivation theory are the so-called physiological drives. Two recent lines of research make it necessary to revise our customary notions about these needs: first, the development of the concept of homeostasis, and second, the finding that appetites (preferential choices among foods) are a fairly efficient indication of actual needs or lacks in the body.
Homeostasis refers to the body's automatic efforts to maintain a constant, normal state of the blood stream. Cannon (78) has described this process for (1) the water content of the blood, (2) salt content, (3) sugar content, (4) protein content, (5) fat content, (6) calcium content, (7) oxygen content, (8) constant hydrogen-ion level (acid-base balance), and (9) constant temperature of the blood. Obviously this list could be extended to include other minerals, the hormones, vitamins, etc.
Young (491, 492) has summarized the work on appetite in its relation to body needs. If the body lacks some chemical, the individual will tend (in an imperfect way) to develop a specific appetite or partial hunger for that missing food element.
Thus it seems impossible as well as useless to make any list of fundamental physiological needs, for they can come to almost any number one might wish, depending on the degree of specificity of description. We cannot identify all physiological needs as homeostatic. That sexual desire, sleepiness, sheer activity and exercise, and maternal behavior in animals are homeostatic has not yet been demonstrated. Furthermore, this list would not include the various sensory pleasures (tastes, smells, tickling, stroking), which are probably physiological and which may become the goals of motivated behavior. Nor do we know what to make of the fact that the organism has simultaneously a tendency to inertia, laziness and least effort and also a need for activity, stimulation, and excitement.
In the previous chapter it was pointed out that these physiological drives or needs are to be considered unusual rather than typical because they are isolable, and because they are localizable somatically. That is to say, they are relatively independent of each other, of other motivations, and of the organism as a whole, and second, in many cases, it is possible to demonstrate a localized, underlying somatic base for the drive. This is true less generally than has been thought (exceptions are fatigue, sleepiness, maternal responses) but it is still true in the classic instances of hunger, sex, and thirst.
It should be pointed out again that any of the physiological needs and the consummatory behavior involved with them serve as channels for all sorts of other needs as well. That is to say, the person who thinks he is hungry may actually be seeking more for comfort, or dependence, than for vitamins or proteins. Conversely, it is possible to satisfy the hunger need in part by other activities such as drinking water or smoking cigarettes. In other words, relatively isolable as these physiological needs are, they are not completely so.
Undoubtedly these physiological needs are the most prepotent of all needs. What this means specifically is that in the human being who is missing everything in life in an extreme fashion, it is most likely that the major motivation would be the physiological needs rather than any others. A person who is lacking food, safety, love, and esteem would most probably hunger for food more strongly than for anything else.
If all the needs are unsatisfied, and the organism is then dominated by the physiological needs, all other needs may become simply nonexistent or be pushed into the background. It is then fair to characterize the whole organism by saying simply that it is hungry, for consciousness is almost completely preempted by hunger. All capacities are put into the service of hunger-satisfaction, and the organization of these capacities is almost entirely determined by the one purpose of satisfying hunger. The receptors and effectors, the intelligence, memory, habits, all may now be defined simply as hunger-gratifying tools. Capacities that are not useful for this purpose lie dormant, or are pushed into the background. The urge to write poetry, the desire to acquire an automobile, the interest in American history, the desire for a new pair of shoes are, in the extreme case, forgotten or become of secondary importance. For the man who is extremely and dangerously hungry, no other interests exist but food. He dreams food, he remembers food, he thinks about food, he emotes only about food, he perceives only food, and he wants only food. The more subtle determinants that ordinarily fuse with the physiological drives in organizing even feeding, drinking, or sexual behavior, may now be so completely overwhelmed as to allow us to speak at this time (but only at this time) of pure hunger drive and behavior, with the one unqualified aim of relief.
Another peculiar characteristic of the human organism when it is dominated by a certain need is that the whole philosophy of the future tends also to change. 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. Anything else will be defined as unimportant. 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. That this truism can be forgotten is attributable mainly to two reasons. First, rats have few motivations other than physiological ones, and since so much of the research upon motivation has been made with these animals, it is easy to carry the rat picture over to the human being. Second, it is too often not realized that culture itself is an adaptive tool, one of whose main functions is to make the physiological emergencies come less and less often. In most of the known societies, chronic extreme hunger of the emergency type is rare, rather than common. In any case, this is still true in the United States. The average American citizen is experiencing appetite rather than hunger when he says, "I am hungry." He is apt to experience sheer life-and-death hunger only by accident and then only a few times through his entire life.
Obviously a good way to obscure the higher motivations, and to get a lopsided view of human capacities and human nature, is to make the organism extremely and chronically hungry or thirsty. Anyone who attempts to make an emergency picture into a typical one, and who will measure all of man's goals and desires by his behavior during extreme physiological deprivation is certainly being blind to many things. It is quite true that man lives by bread alone-when there is no bread. But what happens to man's desires when there is plenty of bread and when his belly is chronically filled?
At once other (and higher) needs emerge and these, rather than physiological hungers, dominate the organism. And when these in turn are satisfied, again new (and still higher) needs emerge, and so on. This is what we mean by saying that the basic human needs are organized into a hierarchy of relative prepotency.
One main implication of this phrasing is that gratification becomes as important a concept as deprivation in motivation theory, for it releases the organism from the domination of a relatively more physiological need, permitting thereby the emergence of other more social goals. The physiological needs, along with their partial goals, when chronically gratified cease to exist as active determinants or organizers of behavior. They now exist only in a potential fashion in the sense that they may emerge again to dominate the organism if they are thwarted. But a want that is satisfied is no longer a want. The organism is dominated and its behavior organized only by unsatisfied needs. If hunger is satisfied, it becomes unimportant in the current dynamics of the individual.
This statement is somewhat qualified by a hypothesis to be discussed more fully later, namely, that it is precisely those individuals in whom a certain need has always been satisfied who are best equipped to tolerate deprivation of that need in the future, and that furthermore, those who have been deprived in the past will react differently to current satisfactions than the one who has never been deprived.
If the physiological needs are relatively well gratified, there then emerges a new set of needs, which we may categorize roughly as the safety needs (security; stability; dependency; protection; freedom from fear, from anxiety and chaos; need for structure, order, law, limits; strength in the protector; and so on). All that has been said to the physiological needs is equally true, although in less degree, of these desires. The organism may equally well be wholly dominated by them. They may serve as the almost exclusive organizers of behavior, recruiting all the capacities of the organism in their service, and we may then fairly describe the whole organism as a safety-seeking mechanism. Again we may say of the receptors, the effectors, of the intellect, and of the other capacities that they are primarily safety-seeking tools. Again, as in the hungry man, we find that the dominating goal is a strong determinant not only of his current world outlook and philosophy but also of his philosophy of the future and of values. Practically everything looks less important than safety and protection (even sometimes the physiological needs, which, being satisfied, are now underestimated). A man in this state, if it is extreme enough and chronic enough, may be characterized as living almost for safety alone.
Although in this chapter we are interested primarily in the needs of the adult, we can approach an understanding of his safety needs perhaps more efficiently by observation of infants and children, in whom these needs are much more simple and obvious. One reason for the clearer appearance of the threat or danger reaction in infants is that they do not inhibit this reaction at all, whereas adults in our society have been taught to inhibit it at all costs. Thus even when adults do feel their safety to be threatened, we may not be able to see this on the surface. Infants will react in a total fashion and as if they were endangered, if they are disturbed or dropped suddenly, startled by loud noises, flashing light, or other unusual sensory stimulation, by rough handling, by general loss of support in the mother's arms, or by inadequate support. 1
In infants we can also see a much more direct reaction to bodily illnesses of various kinds. Sometimes these illnesses seem to be immediately and per se threatening, and seem to make the child feel unsafe. For instance, vomiting, colic, or other sharp pains seem to make the child look at the whole world in a different way. At such a moment of pain, it may be postulated that, for the child, the whole world suddenly changes from sunniness to darkness, so to speak, and become a place in which anything at all might happen, in which previously stable things have suddenly become unstable. Thus a child who because of some bad food is taken ill may for a day or two develop fear, nightmares, and a need for protection and reassurance never seen in him before his illness. The recent work on the psychological effects of surgery on children demonstrates this richly (270).
Another indication of the child's need for safety is his preference for some kind of undisrupted routine or rhythm. He seems to want a predictable, lawful, orderly world. For instance, injustice, unfairness, or inconsistency in the parents seems to make a child feel anxious and unsafe. This attitude may be not so much because of the injustice per se or any particular pains involved, but rather because this treatment threatens to make the world look unreliable, or unsafe, or unpredictable. Young children seem to thrive better under a system that has at least a skeletal outline of rigidity, in which there is a schedule of a kind, some sort of routine, something that can be counted upon, not only for the present but also far into the future. Child psychologists, teachers, and psychotherapists have found that permissiveness within limits, rather than unrestricted permissiveness is preferred as well as needed by children. Perhaps one could express this more accurately by saying that the child needs an organized and structured world rather than an unorganized or unstructured one.
The central role of the parents and the normal family setup are indisputable. Quarreling, physical assault, separation, divorce, or death within the family may be particularly terrifying. Also parental outbursts of rage or threats of punishment directed to the child, calling him names, speaking to him harshly, handling him roughly, or actual physical punishment sometimes elicit such total panic and terror that we must assume more is involved than the physical pain alone. While it is true that in some children this terror may represent also a fear of loss of parental love, it can also occur in completely rejected children, who seem to ding to the hating parents more for sheer safety and protection than because of hope of love.
Confronting the average child with new, unfamiliar, strange, unmanageable stimuli or situations will too frequently elicit the danger or terror reaction, as for example, getting lost or even being separated from the parents for a short time, being confronted with new faces, new situations, or new tasks, the sight of strange, unfamiliar, or uncontrollable objects, illness, or death. Particularly at such times, the child's frantic clinging to his parents is eloquent testimony to their role as protectors (quite apart from their roles as food givers and lover givers). 2
From these and similar observations, we may generalize and say that the average child and, less obviously, the average adult in our society generally prefers a safe, orderly, predictable, lawful, organized world, which he can count on and in which unexpected, unmanageable, chaotic, or other dangerous things do not happen, and in which, in any case, he has powerful parents or protectors who shield him from harm. That these reactions may so easily be observed in children is in a way proof that children in our society feel too unsafe (or, in a world, are badly brought up). Children who are reared in an unthreatening, loving family do not ordinarily react as we have described. In such children the danger reactions are apt to come mostly to objects or situations that adults too would consider dangerous.
The healthy and fortunate adult in our culture is largely satisfied in his safety needs. The peaceful, smoothly running, stable, good society ordinarily makes its members feel safe enough from wild animals, extremes of temperature, criminal assault, murder, chaos, tyranny, and so on. Therefore, in a very real sense, he no longer has any safety needs as active motivators. just as a sated man no longer feels hungry, a safe man no longer feels endangered. If we wish to see these needs directly and clearly we must turn to neurotic or near-neurotic individuals, and to the economic and social underdogs, or else to social chaos, revolution, or breakdown of authority. In between these extremes, we can perceive the expressions of safety needs only in such phenomena as, for instance, the common preference for a job with tenure and protection, the desire for a saving account, and for insurance of various kinds (medical, dental, unemployment, disability, old age).
Other broader aspects of the attempt to seek safety and stability in the world are seen in the very common preference for familiar rather than unfamiliar things (309), or for the known rather than the unknown. The tendency to have some religion or world philosophy that organizes the universe and the men in it into some sort of satisfactorily coherent, meaningful whole is also in part motivated by safety seeking. Here too we may list science and philosophy in general as partially motivated by the safety needs (we shall see later that there are also other motivations to scientific, philosophical, or religious endeavor).
Otherwise the need for safety is seen as an active and dominant mobilizer of the organism's resources only in real emergencies, e.g., war, disease, natural catastrophes, crimes waves, societal disorganization, neurosis, brain injury, breakdown of authority, chronically bad situations.
Some neurotic adults in our society are, in many ways, like the unsafe child in their desire for safety, although in the former it takes on a somewhat special appearance. Their reaction is often to unknown, psychological dangers in a world that is perceived to be hostile, overwhelming, and threatening. Such a person behaves as if a great catastrophe were almost always impending, i.e., he is usually responding as if to an emergency. His safety needs often find specific expression in a search for a protector, or a stronger person on whom he may depend, perhaps a Fuehrer.
The neurotic individual may be described with great usefulness as a grown-up person who retains his childhood attitudes toward the ' world. That is to say, a neurotic adult may be said to behave as if he were actually afraid of a spanking, or of his mother's disapproval, or of being abandoned by his parents, or having his food taken away from him. It is as if his childish attitudes of fear and threat reaction to a dangerous world had gone underground, and untouched by the growing up and learning processes, were now ready to be called out by any stimulus that would make a child feel endangered and threatened.3 Horney (197) especially has written well about "basic anxiety."
The neurosis in which the search for safety takes its clearest form is in the compulsive-obsessive neurosis. Compulsive-obsessives try frantically to order and stabilize the world so that no unmanageable, unexpected, or unfamiliar dangers will ever appear. They hedge themselves about with all sorts of ceremonials, rules, and formulas so that every possible contingency may be provided for and so that no new contingencies may appear. They are much like the brain-injured cases, described by Goldstein, who manage to maintain their equilibrium by avoiding everything unfamiliar and strange and by ordering their restricted world in such a neat, disciplined, orderly fashion that everything in the world can be counted on. They try to arrange the world so that anything unexpected (dangers) cannot possibly occur. If, through no fault of their own, something unexpected does occur, they go into a panic reaction as if this unexpected occurrence constituted a grave danger. What we can see only as a none-too-strong preference in the healthy person, e.g., preference for the familiar, becomes a life-and-death necessity in abnormal cases. The healthy taste for the novel and unknown is missing or at a minimum in the average neurotic.
The safety needs can become very urgent on the social scene whenever there are real threats to law, to order, to the authority of society. The threat of chaos or of nihilism can be expected in most human beings to produce a regression from any higher needs to the more prepotent safety needs. A common, almost an expectable reaction, is the easier acceptance of dictatorship or of military rule. This tends to be true for all human beings, including healthy ones, since they too will tend to respond to danger with realistic regression to the safety need level, and will prepare to defend themselves. But it seems to be most true of people who are living near the safety line. They are particularly disturbed by threats to authority, to legality, and to the representatives of the law.
If both the physiological and the safety needs are fairly well gratified, there will emerge the love and affection and belongingness needs, and the whole cycle already described will repeat itself with this new center. Now the person will feel keenly, as never before, the absence of friends, or a sweetheart, or a wife, or children. He will hunger for affectionate relations with people in general, namely, for a place in his group or family, and he will strive with great intensity to achieve this goal. He will want to attain such a place more than anything else in the world and may even forget that once, when he was hungry, he sneered at love as unreal or unnecessary or unimportant. Now he will feel sharply the pangs of loneliness, of ostracism, of rejection, of friendlessness, of rootlessness.
We have very little scientific information about the belongingness need, although this is a common theme in novels, autobiographies, poems, and plays and also in the newer sociological literature. From these we know in a general way the destructive effects on children of moving too often; of disorientation; of the general over-mobility that is forced by industrialization; of being without roots, or of despising one's roots, one's origins, one's group; of being torn from one's home and family, and friends and neighbors; of being a transient or a newcomer rather than a native. We still underplay the deep importance of the neighborhood, of one's territory, of one's clan, of one's own "kind," one's class, one's gang, one's familiar working colleagues. I will content myself with, recommending a single book that says all this with great poignancy and conviction (196) and that helps us understand our deeply animal tendency to herd, to flock, to join, to belong. Perhaps also, Ardrey's Territorial Imperative (14) will help to make all of this conscious. Its very rashness was good for me because it stressed as crucial what I had been only casual about and forced me to think seriously about the matter. Perhaps it will do the same for the reader.
I believe that the tremendous and rapid increase in T-groups and other personal growth groups and intentional communities may in part be motivated by this unsatisfied hunger for contact, for intimacy, for belongingness and by the need to overcome the widespread feelings of alienation, aloneness, strangeness, and loneliness, which have been worsened by our mobility, by the breakdown of traditional groupings, the scattering of families, the generation gap, the steady urbanization and disappearance of village face-to-faceness, and the resulting shallowness of American friendship. My strong impression is also that some proportion of youth rebellion groups-I don't know how many or how much-is motivated by the profound hunger for groupiness, for contact, for real togetherness in the face of a common enemy, any enemy that can serve to form an amity group simply by posing an external threat. The same kind of thing was observed in groups of soldiers who were pushed into an unwonted brotherliness and intimacy by their common external danger, and who may stick together throughout a lifetime as a consequence. Any good society must satisfy this need, one way or another, if it is to survive and be healthy.
In our society the thwarting of these needs is the most commonly found core in cases of maladjustment and more severe pathology. Love and affection, as well as their possible expression in sexuality, are generally looked upon with ambivalence and are customarily hedged about with many restrictions and inhibitions. Practically all theorists of psychopathology have stressed thwarting of the love needs as basic in the picture of maladjustment. Many clinical studies have therefore been made of this need, and we know more about it perhaps than any of the other needs except the physiological ones. Suttie (442) has written an excellent analysis of our "taboo on tenderness."
One thing that must be stressed at this point is that love is not synonymous with sex. Sex may be studied as a purely physiological need. Ordinarily sexual behavior is multidetermined, that is to say, determined not only by sexual but also by other needs, chief among which are the love and affection needs. Also not to be overlooked is the fact that the love needs involve both giving and receiving love.
All people in our society (with a few pathological exceptions) have a need or desire for a stable, firmly based, usually high evaluation of themselves, for self-respect, or self-esteem, and for the esteem of others. These needs may therefore be classified into two subsidiary sets. These are, first, the desire for strength, for achievement, for adequacy, for mastery and competence, for confidence in the face of the world, and for independence and freedom.4 Second, we have what we may call the desire for reputation or prestige (defining it as respect or esteem from other people), status, fame and glory, dominance, recognition, attention, importance, dignity, or appreciation. These needs have been relatively stressed by Alfred Adler and his followers, and have been relatively neglected by Freud. More and more today, however, there is appearing widespread appreciation of their central importance, among psychoanalysts as well as among clinical psychologists.
Satisfaction of the self-esteem need leads to feelings of self-confidence, worth, strength, capability, and adequacy, of being useful and necessary in the world. But thwarting of these needs produces feelings of inferiority, of weakness, and of helplessness. These feelings in turn give rise to either basic discouragement or else compensatory or neurotic trends. An appreciation of the necessity of basic self-confidence and an understanding of how helpless people are without it can be easily gained from a study of severe traumatic neurosis (222).5
From the theologians' discussion of pride and hubris, from the Frommian theories about the self-perception of untruth to one's own nature, from the Rogerian work with self, from essayists like Ayn Rand (388), and from other sources as well, we have been learning more and more of the dangers of basing self-esteem on the opinions of others rather than on real capacity, competence, and adequacy to the task. The most stable and therefore most healthy self-esteem is based on deserved respect from others rather than on external fame or celebrity and unwarranted adulation. Even here it is helpful to distinguish the actual competence and achievement that is based on sheer will power, determination and responsibility, from that which comes naturally and easily out of one's own true inner nature, one's constitution, one's biological fate or destiny, or as Horney puts it, out of one's Real Self rather than out of the idealized pseudo-self (199).
Even if all these needs are satisfied, we may still often (if not always) expect that a new discontent and restlessness will soon develop, unless the individual is doing what he, individually, is fitted for. 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. He must be true to his own nature. This need we may call self-actualization. See Chapter II for fuller description.
This term, first coined by Kurt Goldstein (160), is being used in this book in a much more specific and limited fashion. It refers to man's 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 idiosyncratically is, to become everything that one is capable of becoming.
The specific form that these needs will take will of course vary greatly from person to person. In one individual it may take the form of the desire to be an ideal mother, in another it may be expressed athletically, and in still another it may be expressed in painting pictures or in inventions.6 At this level, individual differences are greatest.
The clear emergence of these needs usually rests upon some prior satisfaction of the physiological, safety, love, and esteem needs.
There are certain conditions that are immediate prerequisites for the basic need satisfactions. Danger to these is reacted to as if it were direct danger to the basic needs themselves. Such conditions as freedom to speak, freedom to do what one wishes so long as no harm is done to others, freedom to express oneself, freedom to investigate and seek for information, freedom to defend oneself, justice, fairness, honesty, orderliness in the group are examples of such preconditions for basic need satisfactions. Thwarting in these freedoms will be reacted to with a threat or emergency response. These conditions are not ends in themselves but they are almost so since they are so closely related to the basic needs, which are apparently the only ends in themselves. These conditions are defended because without them the basic satisfactions are quite impossible, or at least, severely endangered.
If we remember that the cognitive capacities (perceptual, intellectual, learning) are a set of adjustive tools, which have, among other functions, that of satisfaction of our basic needs, then it is clear that any danger to them, any deprivation or blocking of their free use, must also be indirectly threatening to the basic needs themselves. Such a statement is a partial solution of the general problems of curiosity, the search for knowledge, truth, and wisdom, and the ever-persistent urge to solve the cosmic mysteries. Secrecy, censorship, dishonesty, blocking of communication threaten all the basic needs.
We must therefore introduce another hypothesis and speak of degrees of closeness to the basic needs, for we have already pointed out that any conscious desires (partial goals) are more or less important as they are more or less close to the basic needs. The same statement may be made for various behavior acts. An act is psychologically important if it contributes directly to satisfaction of basic needs. The less directly it so contributes, or the weaker this contribution is, the less important this act must be conceived to be from the point of view of dynamic psychology. A similar statement may be made for the various defense or coping mechanisms. Some are directly related to the protection or attainment of the basic needs, others are only weakly and distantly related. Indeed, if we wished, we could speak of more basic and less basic defense mechanisms, and then affirm that danger to the more basic defenses is more threatening than danger to less basic defenses (always remembering that this is so only because of their relationship to the basic needs).
The main reason we know little about the cognitive impulses, their dynamics, or their pathology, is that they are not important in the clinic, and certainly not in the clinic dominated by the medical-therapeutic tradition, i.e., getting rid of disease. The florid, exciting, and mysterious symptoms found in the classical neuroses are lacking here. Cognitive psychopathology is pale, subtle, and easily overlooked, or defined as normal. It does not cry for help. As a consequence we find nothing on the subject in the writings of the great inventors of psychotherapy and psychodynamics, Freud, Adler, Jung, etc.
Schilder is the only major psychoanalyst I know in whose writings curiosity and understanding are seen dynamically.7 Among the academic psychologists Murphy, Wertheimer, and Asch (19, 142, 466) have treated the problem. So far, we have mentioned the cognitive needs only in passing. Acquiring knowledge and systematizing the universe have been considered as, in part, techniques for the achievement of basic safety in the world, or for the intelligent man, expressions of self-actualization. Also freedom of inquiry and expression have been discussed as preconditions of satisfaction of the basic needs. Useful though these formulations may be, they do not constitute definitive answers to the questions as to the motivational role of curiosity, learning, philosophizing, experimenting, etc. They are at best no more than partial answers.
Above and beyond these negative determinants for acquiring knowledge (anxiety, fear), there are some reasonable grounds for postulating positive per se impulses to satisfy curiosity, to know, to explain, and to understand (295).
1. Something like human curiosity can easily be observed in the higher animals. The monkey will pick things apart, will poke his finger into holes, will explore in all sorts of situations where it is improbable that hunger, fear, sex, comfort status, etc., are involved. Harlow's experiments (174) have amply demonstrated this in an acceptably experimental way.
2. The history of mankind supplies us with a satisfactory number of instances in which man looked for facts and created explanations in the face of the greatest danger, even to life itself. There have been innumerable humbler Galileos.
3. Studies of psychologically healthy people indicate that they are, as a defining characteristic, attracted to the mysterious, to the unknown, to the chaotic, unorganized, and unexplained. This seems to be a Per se attractiveness; these areas are in themselves and of their own right interesting. The contrasting reaction to the well known is one of boredom.
4. It may be found valid to extrapolate from the psychopathological. The compulsive-obsessive neurotic (and neurotic in general), Goldstein's brain-injured soldiers, Maier's fixated rats (285), all show (at the clinical level of observation) a compulsive and anxious clinging to the familiar and a dread of the unfamiliar, the anarchic, the unexpected, the un-domesticated. On the other hand, there are some phenomena that may turn out to nullify this possibility. Among these are forced unconventionality, a chronic rebellion against any authority whatsoever, Bohemianism, the desire to shock and to startle, all of which may be found in certain neurotic individuals, as well as in those in the process of deacculturation.
Perhaps also relevant here are the perseverative detoxifications described in Chapter 10, which are, behaviorally at any rate, an attraction to the dreadful, to the not understood and to the mysterious.
5. Probably there are true psychopathological effects when the cognitive needs are frustrated (295, 314). The following clinical impression are also pertinent.
6. 1 have seen a few cases in which it seemed clear to me that the pathology (boredom, loss of zest in life, self-dislike, general depression of the bodily functions, steady deterioration of the intellectual life, of tastes, etc.)8 were produced in intelligent people leading stupid lives in stupid jobs. I have at least one case in which the appropriate cognitive therapy (resuming parttime studies, getting a position that was more intellectually demanding, insight) removed the symptoms.
I have seen many women, intelligent, prosperous, and unoccupied, slowly develop these same symptoms of intellectual inanition. Those who followed my recommendation to immerse themselves in something worthy of them showed improvement or cure often enough to impress me with the reality of the cognitive needs. In those countries in which access to the news, to information, and to the facts were cut off, and in those where official theories were profoundly contradicted by obvious facts, at least some people responded with generalized cynicism, mistrust of all values, suspicion even of the obvious, a profound disruption of ordinary interpersonal relationships, hopelessness, loss of morale, etc. Others seem to have responded in the more passive direction with dullness, submission, loss of. capacity, coarctation, and loss of initiative.
7. The needs to know and to understand are seen in late infancy and childhood, perhaps even more strongly than in adulthood. Furthermore this seems to be a spontaneous product of maturation rather than of learning, however defined. Children do not have to be taught to be curious. But they may be taught, as by institutionalization, not to be curious, e.g., Goldfarb (158).
8. Finally, the gratification of the cognitive impulses is subjectively satisfying and yields end-experience. Though this aspect of insight and understanding has been neglected in favor of achieved results, learning, etc., it nevertheless remains true that insight is usually a bright, happy, emotional spot in any person's life, perhaps even a high spot in the life span.
The overcoming of obstacles, the occurrence of pathology upon thwarting, the widespread occurrence (cross-species, cross-cultural), the never-dying (though weak) insistent pressure, the need of gratification of this need as a prerequisite for the fullest development of human potentialities, the spontaneous appearance in the early history of the individual, all these point to a basic cognitive need.
This postulation, however, is not enough. Even after we know, we are impelled to know more and more minutely and microscopically on the one hand, and on the other, more and more extensively in the direction of a world philosophy, theology, etc. The facts that we acquire, if they are isolated or atomistic, inevitably get theorized about, and either analyzed or organized or both. This process has been phrased by some as the search for meaning. We shall then postulate a desire to understand, to systematize, to organize, to analyze, to look for relations and meanings, to construct a system of values.
Once these desires are accepted for discussion, we see that they too form themselves into a small hierarchy in which the desire to know is prepotent over the desire to understand. All the characteristics of a hierarchy of prepotency that we have described above seem to hold for this one as well.
We must guard ourselves against the too easy tendency to separate these desires from the basic needs we have discussed above, i.e., to make a sharp dichotomy between cognitive and conative needs. The desire to know and to understand are themselves conative, i.e., having a striving character, and are as much personality needs as the basic needs we have already discussed. Furthermore, as we have seen the two hierarchies are interrelated rather than sharply separated; an@ as we shall see below, they are synergic rather than antagonistic. For further development of this section, see (295, 314).
We know even less about these than about the others, and yet the testimony of history, of the humanities, and of aestheticians forbids us to bypass this uncomfortable (to the scientist) area. I have attempted to study this phenomenon on a clinical-personological basis with selected individuals, and have at least convinced myself that in some individuals there is a truly basic aesthetic need. They get sick (in special ways) from ugliness, and are cured by beautiful surroundings; they crave actively, and their cravings can be satisfied only by beauty (314). It is seen almost universally in healthy children. Some evidence of such an impulse is found in every culture and in every age as far back as the cavemen.
Much overlapping with conative and cognitive needs makes it impossible to separate them sharply. The needs for order, for symmetry, for closure, for completion of the act, for system, and for structure may be indiscriminately assigned to either cognitive, conative, or aesthetic, or even to neurotic needs. For myself I have thought of this area of study as a meeting ground for Gestalters and dynamic psychologists. What, for instance, does it mean when a man feels a strong conscious impulse to straighten the crookedly hung picture on the wall?
Source: Maslow, Abraham H, Motivation and Personality, 2nd. ed., New York, Harper & Row, 1970.