Rediscovering the Later Version of Maslow's Hierarchy of Needs: Self-Transcendence and Opportunities for Theory, Research, and Unification
Review of General Psychology December 1, 2006 DOI: 10.1037/1089-2680.10.4.302 (opens in new tab) via OpenAlex
Summary
AI-generated from the abstractThe conventional description of Abraham Maslow's hierarchy of needs is inaccurate as a description of his later thought; Maslow amended his model to place self-transcendence as a motivational step beyond self-actualization. Objections to this reinterpretation are considered, and possible reasons for the persistence of the conventional account are described. Recognizing self-transcendence in the hierarchy has important consequences for theory and research, including a more comprehensive understanding of worldviews regarding the meaning of life, broader understanding of the motivational roots of altruism, social progress, and wisdom, a deeper understanding of religious violence, integration of the psychology of religion and spirituality into mainstream psychology, and a more multiculturally integrated approach to psychological theory.
Study at a glance
| Characteristics | Theoretical or philosophical paper Peer reviewed |
|---|---|
| Citations | 734 |
| Key finding | Argues that Maslow's later model placed self-transcendence above self-actualization, contrary to the conventional description of his hierarchy. |
Abstract
The conventional description of Abraham Maslow's (1943 , 1954 ) hierarchy of needs is inaccurate as a description of Maslow's later thought. Maslow (1969a) amended his model, placing self-transcendence as a motivational step beyond self-actualization. Objections to this reinterpretation are considered. Possible reasons for the persistence of the conventional account are described. Recognizing self-transcendence as part of Maslow's hierarchy has important consequences for theory and research: (a) a more comprehensive understanding of worldviews regarding the meaning of life; (b) broader understanding of the motivational roots of altruism, social progress, and wisdom; (c) a deeper understanding of religious violence; (d) integration of the psychology of religion and spirituality into the mainstream of psychology; and (e) a more multiculturally integrated approach to psychological theory.